Gênesis 46
Bob Utley · You Can Understand the Bible
Gênesis 46
NJB (follows MT versing) CONTEXTUAL INSIGHTS A. Jacob wants confirmation from YHWH that a move to Egypt is His will. This is possibly because 1. he remembered the family tradition about the enslavement of the Jews in Egypt, spoken to Abraham in Gen. 15:13-16 2. he was afraid because Isaac had been forbidden to go to Egypt 3. he was reluctant to leave the Promised Land itself B. The footnotes of the NKJV (Nelson, 1982) list the name variations between this text and Numbers 26 and 1 Chr. 4 and 7. HERE NUMBERS/1 Chr. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. Jemuel, Gen. 46:10, Exod. 6:15 Ohad, Gen. 46:10 (not in any other list) Jachin, Gen. 46:10 Zohar, Gen. 46:10 Puvvah, Gen. 46:13, Num. 26:33 Iob/Job, Gen. 46:13 Ziphion, Gen. 46:16 Ezbon, Gen. 46:16 Arodi, Gen. 46:16 Huppim, Gen. 46:21 Hushim, Gen. 46:23 Jahzeel, Gen. 46:24 Shillem, Gen. 46:24 Nemuel, Num. 26:12; 1 Chr. 4:24 Jarib, I Chr 4:24 Zerah, 1 Chr. 4:24 Puah, 1 Chr. 7:1 Jashub, Num. 26:24; 1 Chr. 7:1 Zephon, Num. 26:15, LXX Ozni, Num. 26:16 Arod, Num. 26:17 Hupham, Num. 26:39 Shuham, Num. 26:42 Jahziel, 1 Chr. 7:13 Shallum, 1 Chr. 7:13 C. There is an interesting summary of the different ways that YHWH revealed Himself in Genesis found in NIDOTTE, vol. 4, p. 354. 1. verbal, Gen. 12:1-3; 13:14-17; 21:12-13; 22:1-2 2. visions, Gen. 15:1-6; 46:2-4 3. dreams, Gen. 20:3-7; 28:12-15; 31:10-13,24; 37:5,9 4. appearances/theophanies, Gen. 12:7; 16:7-14; 17:1; 18:1; 26:2,24; 35:1,9; 48:3 5. the Angel of the Lord, Gen. 16:7-13; 18:2,16,17-33; 21:17-19; 22:11-12,15-18; 31:11,13; 48:15-16 What is impressive for me is that God is trying to communicate in every way possible to this special family through whom He will reveal Himself to the whole world. God is communicating! God is revealing Himself!
Gênesis 46:1-4
46:1 "So Israel set out with all that he had, and came to Beersheba" Apparently, from Gen. 37:14, he had lived in Hebron all this time and now he was going to stop at this southern city about 25 miles south of Hebron, the site of a special well. Genesis 21:22-31 and 26:33 are two different etymologies for the term "Beersheba" (BDB 92). This place had unique patriarchal associations with Abraham (cf. Gen. 21:31-33; 22:19) and Isaac (cf. Gen. 26:24-25; 28:13). Jacob took everything he had accumulated (cf. Gen. 46:5-7). His move to Egypt was a permanent relocation for him. ▣ "and offered sacrifices to the God of his father Isaac" It is interesting that sacrifices are usually offered after God appears to the patriarchs in a vision, but here Jacob wants confirmation from God concerning his move to Egypt. This is possibly because he remembered the family tradition about the enslavement of the Jews in Egypt, spoken to Abraham in Gen. 15:13-16 he was afraid because Isaac had been forbidden to go to Egypt he was reluctant to leave the Promised Land itself The phrase "the God of his father Isaac" is not showing lack of personal belief in God on Jacob's part, but is an emphasis on the ancient, covenantal God who called Abraham out of Ur and gave him descendants in the Promised Land of Canaan. SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS 46:2 "God spoke to Israel in the visions of the night" Though Joseph is a significant person in the latter chapters of Genesis, God never speaks to him directly in a vision as He does to the Patriarch Jacob. Therefore, it is more proper to divide these latter chapters of Genesis into a larger section which deals with the life of Jacob. This is the last patriarchal night vision by God. ▣ "Jacob, Jacob" This was a sign of affection (cf. Gen. 22:11). ▣ "Here I am" This is a common idiomatic response to God's addressing someone (cf. Gen. 22:1,7,11,18; 27:1,18; 31:11; 37:13; 46:2). 46:3 "I am God, the God of your father" This is the covenantal title (cf. Gen. 26:24; 28:13; 43:23). It literally says "the El, the Elohim of your father." El (BDB 42) is the general name for God in the ANE, which comes from the root "to be strong" and the PLURAL form (Elohim, BDB 43) of it, which is used so often in the early parts of Genesis to describe God as creator. SPECIAL TOPIC: NAMES FOR DEITY, A. and C. ▣ "do not be afraid to go down to Egypt" Some see the fear (BDB 431, KB 432, Qal IMPERFECT used in a JUSSIVE sense) as being related to the family tradition relating to Abraham's vision in Gen. 15:13-16 Isaac being forbidden to go to Egypt (Gen. 26:2) a fear of leaving the Promised Land There are several messages from God that contain this word, Gen. 15:1; 21:17; 26:24; 46:3. ▣ "for I will make you a great nation there" This is new information not previously shared with Abraham or Isaac. It shows the fulfillment of God's promise to Abraham in Gen. 12:2; 17:4,6,20; and 18:18 in which He described the descendants of Abraham as being like the stars of heaven, the sand of the sea, and the dust of the earth. God's presence with Jacob's family will cause them to multiply rapidly (cf. Exodus 1), as His presence with Jacob in Haran caused Jacob's spotted and colored animals to increase in numbers rapidly. Numerical growth was one sign of God's blessing. This rapid increase is what precipitates the problem with Egypt's later government (i.e., Seti I; Rameses II). 46:4 "I will go down with you into Egypt" God's personal presence is His greatest promise. It shows the initiating redemptive character of God (cf. Gen. 26:3, 24; 28:15; 31:3; Ps. 23:4; 139:7-12). This grammatical structure (clause) is emphatic in Hebrew (as is the next)! It also shows YHWH is not limited to Canaan. He is a universal God (i.e., Deut. 32:8). ▣ "I will also surely bring you up again" God has promised the land of Canaan to the Patriarchs, but Jacob is permanently relocating to Egypt. This is the divine promise that the Israelites will return to Canaan (cf. Gen. 15:16; 28:15). ▣ "and Joseph will close your eyes" This apparently is a Hebrew idiom describing the presence of loved ones at the time of death (cf. Gen. 50:1), often associated with this act of closing the eyelids with one's hand at death.
Gênesis 46:5-7
46:7 "his daughters and his granddaughters" Scholars have wondered if this means that there were more daughters than Dinah, or if this refers to his daughters-in-law.
Gênesis 46:8-27
46:10-24 These verses are very similar to the list in Numbers 26 and 1 Chr. 4-7. These other two lists have variant spellings and, in some cases, variant names. See Contextual Insights, B. I believe that it can be explained by oral tradition or that people during this period of time often had two different names. 46:10 "Shaul the son of a Canaanite woman" There has been much discussion about why this person would have been included. It is obviously not normative. Rashi says that it refers to Dinah's child, sired by Shechem (cf. Gen. R. 80). 46:12 Verses 10-27 are supposed to be a list of all the people who came with Jacob to Egypt, but the naming of two of Judah's children who were already dead (i.e., Er and Onan, cf. Gen. 38:7,10) shows that this list was added from another time. Not that it is inaccurate, but just not part of this context. 46:13 "Iob" Many commentators have assumed that this should be spelled "Job"(BDB 398, ויוב), but in 1 Chr. 7:1 and Num. 26:24 his name is "Jashub" (BDB 1000, וישׁוב). The UBS Text Project, p. 69, gives "Jashub" (BDB 1000) a "B" rating (some doubt). 46:15 "all his sons and his daughters numbered thirty-three" Verses 15, 18, 22, and 25 all list the sum total of the different divisions of Jacob's family. In Gen. 46:15 we have the sons and daughter of Leah. In Gen. 46:18 we have the sons of Leah's maiden, Zilpah. In Gen. 46:22 we have the sons of Rachel. In Gen. 46:25 we have the sons of Rachel's maiden, Bilhah. The combined total of these groups appears in Gen. 46:26 as "sixty-six persons" and in Gen. 46:27 as "seventy." There has been much discussion as to how these two numbers relate to the list. Some say the number "seventy," plus the daughter, Dinah, of Gen. 46:15, equals "seventy-one" minus Er and Onan of Gen. 46:12, as well as subtracting Joseph and his two sons, Ephraim and Manasseh (Gen. 46:27). Others have asserted that the "sixty-six" of Gen. 46:26, plus Jacob, Joseph and his two sons, equals "seventy." It is interesting that in Acts 7:14 Stephen mentions seventy-five persons. However, this number comes from the Septuagint, which apparently lists five of Joseph's grandchildren. See Gleason Archer, Encyclopedia of Bible Difficulties, pp. 378-379, and Hard Sayings of the Bible, pp. 521-522. 46:17 "and their sister Serah" Inclusion of this daughter shows that the list is meant to be inclusive. It may be that more sons were born into this family than daughters. 46:20 Joseph has two sons by an Egyptian woman. These two sons will be adopted by Jacob as his own, thus bringing the total number of sons to thirteen. It seems that Joseph was given the double inheritance usually reserved for the firstborn, but he was not given the head position in the family. This was reserved for Judah, Leah's fourth son. These unusual decisions signal God's leadership in the covenant family! Ephraim will become the largest, most powerful tribe in northern Canaan, while Judah will become the largest and most powerful tribe in the south. The LXX has an extended list of descendants connected to this verse. Some scholars think it was purposely omitted by the MT because of Deut. 32:8 (UBS, Preliminary and Interim Report on the Hebrew Old Testament Text Project, p. 70). 46:21 "The sons of Benjamin" Benjamin's sons seem to be listed here, but when one compares this with 1 Chr. 7:6, there are only three sons mentioned. Some commentators have asserted that the others listed here are grandsons (cf. Num. 26:38-40; 1 Chr. 7:6ff; 8:1ff). 46:26 "his direct descendants" This list is somewhat confusing because it lists the names of sons who died earlier some of the names are plural and seem to be names of later tribal clans Benjamin, in Gen. 46:21, is said to have ten sons instead of the more traditional three 46:27 NASB, NKJV, NRSV, TEV, NJB, REB, JPSOA, Peshitta "seventy" "seventy-five" The UBS Text Project, p. 71, gives the LXX number a "B" rating (some doubt). This larger number is found in DSS of Exod. 1:5 Stephen's sermon in Acts 7:14 See full note at Deut. 10:22.
Gênesis 46:28-34
46:28 "he sent Judah before him to Joseph" There is some confusion in the MT. The Revised Standard Version, following the Septuagint, says "to appear before him in Goshen." This could imply that Judah was to show Joseph the way to their father in the land of Goshen that he was to appear before Joseph in the land of Goshen It does establish Judah's leadership of the family. 46:29 "his chariot" There were at least three kinds of these two-wheeled, animal-drawn "chariots." a cart pulled by oxen, cf. Gen. 45:21 a war chariot with some metal for armor. Some held one person, but others were a bit larger and held two; most were pulled by horses (for speed), cf. Exod. 14:7 a ceremonial chariot seen in much Egyptian wall art, decorated and pulled by horses. It was a status symbol (as were the white donkeys in Palestine), cf. Gen. 46:29 SPECIAL TOPIC: CHARIOTS 46:34 "for every shepherd is loathsome to the Egyptians" Some have seen this as the urban Egyptians being antagonistic against semi-nomadic herdsmen the Egyptian reaction to the Hyksos, or "Shepherd Kings" who ruled them during the l7 th dynasty and who were basically Semitic, not Egyptian. Josephus mentions this in his Antiquities of the Jews 11.7.5 (Hengstenberg asserts that the Israeli national consciousness was protected by Egyptian exclusiveness and their abhorrence of herdsmen). the Egyptians' worship of the bull, therefore, anyone who ate beef would be abhorrent to them (cf. Gen. 43:32; Exod. 8:26, much like Hindus today) ▣ "loathsome" See SPECIAL TOPIC: ABOMINATION (OT)