Genesis 46:20

Amplified Bible

Now to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On (Heliopolis in Egypt), bore to him.

Parallel Translations

Hebrew Names Version
To Yosef in the land of Mitzrayim were born Menashsheh and Efrayim, whom Asenat, the daughter of Potiphera, Kohen of On, bore to him.

King James Version
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.

Lexham English Bible
And Ephraim and Manasseh, whom Asenath, daughter of Potiphera, priest of On bore to him, were born to Joseph in the land of Egypt.

New Century Version
In Egypt, Joseph became the father of Manasseh and Ephraim by his wife Asenath, the daughter of Potiphera, priest of On.

New English Translation
Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, bore them to him.

New American Standard Bible
Now to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

Geneva Bible (1587)
And vnto Ioseph in the lande of Egypt were borne Manasseh, and Ephraim, which Asenath the daughter of Poti-pherah prince of On bare vnto him.

Legacy Standard Bible
Now to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

Complete Jewish Bible
To Yosef in the land of Egypt were born M'nasheh and Efrayim, whom Osnat the daughter of Poti-Fera priest of On bore to him.

Darby Translation
And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asnath bore to him, the daughter of Potipherah the priest in On.

Easy-to-Read Version
In Egypt, Joseph had two sons, Manasseh and Ephraim. (Joseph's wife was Asenath, the daughter of Potiphera, the priest in the city of On.)

English Standard Version
And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera the priest of On, bore to him.

George Lamsa Translation
And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asiath the daughter of Potipherah priest of On bore to him.

Good News Translation
In Egypt Joseph had two sons, Manasseh and Ephraim, by Asenath, the daughter of Potiphera, a priest in Heliopolis.

Christian Standard Bible®
Manasseh and Ephraim were born to Joseph in the land of Egypt. They were born to him by Asenath daughter of Potiphera, a priest at On.

Literal Translation
And Manasseh and Ephraim were born to Joseph in the land of Egypt, whom Asenath the daughter of Potipherah, priest of On, bore to him.

Miles Coverdale Bible (1535)
And vnto Ioseph in ye land of Egipte were borne Manasses and Ephraim, whom Asnath the doughter of Potiphar prest of On bare vnto him.

American Standard Version
And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-phera priest of On, bare unto him.

Bible in Basic English
And Joseph had Manasseh and Ephraim in the land of Egypt, by Asenath, the daughter of Poti-phera, priest of On.

Bishop's Bible (1568)
And vnto Ioseph in the lande of Egypt, were borne Manasses, and Ephraim, which Asenath the daughter of Potipera priest of On bare vnto him.

JPS Old Testament (1917)
And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.

King James Version (1611)
And vnto Ioseph in the lande of Egypt, were borne Manasseh and Ephraim, which Asenath the daughter of Poti-pherah Priest of On bare vnto him.

Brenton's Septuagint (LXX)
And there were sons born to Joseph in the land of Egypt, whom Aseneth, the daughter of Petephres, priest of Heliopolis, bore to him, even Manasses and Ephraim. And there were sons born to Manasses, which the Syrian concubine bore to him, even Machir. And Machir begot Galaad. And the sons of Ephraim, the brother of Manasses; Sutalaam, and Taam. And the sons of Sutalaam; Edom.

English Revised Version
And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Poti-phera priest of On bare unto him.

Berean Standard Bible
Manasseh and Ephraim were born to Joseph in the land of Egypt by Asenath daughter of Potiphera, priest of On.

Wycliffe Bible (1395)
And sones weren borun to Joseph in the loond of Egipt, Manasses and Effraym, whiche Asenech, `douytir of Putifar, preest of Helipoleos, childide to hym.

Young's Literal Translation
And born to Joseph in the land of Egypt (whom Asenath daughter of Poti-Pherah, priest of On, hath borne to him) [are] Manasseh and Ephraim.

Update Bible Version
And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-phera priest of On, bore to him. And the sons of Manasseh: his wife bore Asriel, and his Aramean concubine bore Machir. And Machir begot Gilead. And the sons of Manasseh's brother, Ephraim: Shuthelah and Tahan. And the sons of Shuthelah: Eran.

Webster's Bible Translation
And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-pherah priest of On bore to him.

World English Bible
To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

New King James Version
And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-Pherah priest of On, bore to him.

New Living Translation
Joseph's sons, born in the land of Egypt, were Manasseh and Ephraim. Their mother was Asenath, daughter of Potiphera, the priest of On.

New Life Bible
The sons of Joseph in the land of Egypt were Manasseh and Ephraim. Their mother was Asenath, the daughter of Potiphera, the religious leader of On.

New Revised Standard
To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath daughter of Potiphera, priest of On, bore to him.

J.B. Rotherham Emphasized Bible
And there were born to Joseph in the land of Egypt, whom Asenath daughter of Poti-phera, priest of On, bare to him,: Manasseh and Ephraim;

Douay-Rheims Bible
And sons were born to Joseph, in the land of Egypt, whom Aseneth, the daughter of Putiphare, priest of Heliopolis, bore him: Manasses and Ephraim.

Revised Standard Version
And to Joseph in the land of Egypt were born Manas'seh and E'phraim, whom As'enath, the daughter of Poti'phera the priest of On, bore to him.

New American Standard Bible (1995)
Now to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.

Contextual Overview

⁵So Jacob set out from Beersheba; and the sons of Israel carried their father Jacob and their children and their wives in the wagons that Pharaoh had sent to carry him. ⁶And they took their livestock and the possessions 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, his daughters and his granddaughters, and all his descendants he brought with him 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, Pallu, Hezron, and Carmi. ¹⁰The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman. ¹¹The sons of Levi: Gershon, Kohath, and Merari. ¹²The sons of Judah: Er, Onan, Shelah, 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, Puvah, Job, and Shimron. ¹⁴The sons of Zebulun: Sered, Elon, and Jahleel.

Bible Verse Review
  from Treasury of Scripure Knowledge

Manasseh: Genesis 41:50-52, Genesis 48:4, Genesis 48:5, Genesis 48:13, Genesis 48:14, Genesis 48:20, Numbers 1:32-35, Numbers 26:28-37, Deuteronomy 33:13-17, 1 Chronicles 5:23-26, 1 Chronicles 7:14-29

priest: or, prince, Genesis 41:45, Genesis 41:50, *marg.

Reciprocal: Genesis 46:27 - threescore and ten Numbers 1:34 - Manasseh Joshua 17:1 - the firstborn

Cross-References

Genesis 41:45
Then Pharaoh named Joseph Zaphenath-paneah; and he gave him Asenath, the daughter of Potiphera, priest of On (Heliopolis in Egypt), as his wife. And Joseph went out over all the land of Egypt [to inspect and govern it].

Genesis 46:4
"I will go down with you to Egypt, and I will also surely bring you (your people) up again; and Joseph will put his hand on your eyes [to close them at the time of your death]."

Genesis 46:5
So Jacob set out from Beersheba; and the sons of Israel carried their father Jacob and their children and their wives in the wagons that Pharaoh had sent to carry him.

Genesis 46:13
The sons of Issachar: Tola, Puvah, Job, and Shimron.

Genesis 46:14
The sons of Zebulun: Sered, Elon, and Jahleel.

Genesis 46:17
The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. And the sons of Beriah: Heber and Malchiel.

Genesis 46:23
The son of Dan: Hushim.

Genesis 46:26
All the persons who came with Jacob into Egypt—who were his direct descendants, not counting the wives of [Jacob or] Jacob's sons, were sixty-six persons in all,

Genesis 46:28
Now Jacob (Israel) sent Judah ahead of him to Joseph, to direct him to Goshen; and they came into the land of Goshen.

Genesis 46:29
Then Joseph prepared his chariot and went up to meet Israel his father in Goshen; as soon as he presented himself before him (authenticating his identity), he fell on his [father's] neck and wept on his neck a [very] long time.

Gill's Notes on the Bible

And unto Joseph in the land of Egypt were born Manasseh and Ephraim,.... And therefore not to be reckoned with those that went down with Jacob thither; for which reason the clause, "in the land of Egypt", is inserted, see Genesis 41:50;

which Asenath the daughter of Potipherah, priest of On, bare unto him; here again the Targum of Jonathan makes Asenath to be the daughter of Dinah, who it says was educated in the house of Potipherah prince of Tanis; Genesis 41:50- :.

Barnes' Notes on the Bible

- Jacob Goes Down to Egypt

9. פלוּא pallû', Pallu, “distinguished.” חצרן chetsrôn, Chetsron, of the “court,” or “village.” כרמי karmı̂y, Karmi, “vine-dresser.”

10. ימוּאל y^emû'êl, Jemuel, “day of El.” ימין yâmı̂yn, Jamin, “right hand.” אהד 'ôhad, Ohad, “joining together.” יכין yâkı̂yn, Jakin, “he shall establish.” צחר tsôchar, Tsochar, “whiteness.”

11. גרשׁון gêr^eshôn, Gereshon, “expelling.” קהת q^ehâth, Qehath, “assembly.” מררי m^erârı̂y, Merari, “flowing, bitter.”

12. חמוּל châmûl, Chamul, “pitied, treated with mercy.”

13. תולע tôlâ‛, Tola‘, “worm, scarlet.” פוּה pû'âh, Puvvah, “mouth?” יוב yôb, Job, “enemy?” שׂמרן śı̂mrôn, Shimron, “watch.”

14. סרד sered, Sered, “fear.” אלון 'êlôn, Elon, “oak.” יחלאל yachl^e'êl, Jachleel, “El shall sicken or inspire with hope.”

16. צפיון tsı̂phyôn, Tsiphjon, “watcher.” חגי chaggı̂y, Chaggi, “festive.” שׁוּני shûnı̂y, Shuni, “quiet.” אצבון 'etsbôn, Etsbon, “toiling?” ערי ‛êrı̂y, ‘Eri, “watcher.” ארודי 'ǎrôdı̂y, Arodi, rover? אראלי 'ar'êlı̂y, Areli, “lion of El?”

17. ימנה yı̂mnâh, Jimnah, “prosperity.” ישׁוה yı̂shvâh, Jishvah, ישׁוי yı̂shvı̂y, Jishvi, “even, level.” בריעה berı̂y‛âh, Beri‘ah, “in evil.” שׂרח śerach, Serach, “overflow.” חבר cheber, Cheber, “fellowship.” מלכיאל malkı̂y'êl Malkiel, “king of EL”

21. בלע bela‛, Bela‘, “devouring.” בכר beker, Beker, “a young camel.” אשׁבל 'ashbêl Ashbel, “short?” גרא gêrâ', Gerah, “a grain.” <נעמן na‛ămân, Na‘aman, “pleasant.” אחי 'êchı̂y Echi, “brotherly?” ראשׁ rô'sh, Rosh, “head.” מפים mûppı̂ym, Muppim, חפים chûppı̂ym, Chuppim, “covering.” ארד 'ard, Ard, “fugitive, rover.”

23. צשׁים chûshı̂ym, Chushim, “haste.”

24. יחצאל yachts^e'êl, Jachtseel, “El will divide.” גוּני gûnı̂y, Guni, “dyed.” יצר yêtser, Jetser, “form.” שׂלם śı̂llêm, Shillem, “retribution.”

The second dream of Joseph is now to receive its fulfillment. His father is to bow down before him. His mother is dead. It is probable that also Leah is deceased. The figure, by which the dream shadows forth the reality, is fulfilled, when the spirit of it receives its accomplishment.

Genesis 46:1-4

Jacob arriving at Beer-sheba is encouraged by a revelation from God. Beer-sheba may be regarded as the fourth scene of Abraham’s abode in the land of promise. “Offered sacrifices.” He had gathered from the words of the Lord to Abraham Genesis 15:13, and the way in which the dreams of Joseph were realized in the events of Providence, that his family were to descend into Egypt. He felt therefore, that in taking this step he was obeying the will of Heaven. Hence, he approaches God in sacrifices at an old abode of Abraham and Isaac, before he crosses the border to pass into Egypt. On this solemn occasion God appears to him in the visions of the night. He designates himself EL the Mighty, and the God of his father. The former name cheers him with the thought of an all-sufficient Protector. The latter identifies the speaker with the God of his father, and therefore, with the God of eternity, of creation, and of covenant. “Fear not to go down into Mizraim.” This implies both that it was the will of God that he should go down to Egypt, and that he would be protected there. “A great nation.”

Jacob had now a numerous family, of whom no longer one was selected, but all were included in the chosen seed. He had received the special blessing and injunction to be fruitful and multiply Genesis 28:3; Genesis 35:11. The chosen family is to be the beginning of the chosen nation. “I will go down with thee.” The “I” is here emphatic, as it is also in the assurance that he will bring him up in the fullness of time from Egypt. If Israel in the process of growth from a family to a nation had remained among the Kenaanites, he would have been amalgamated with the nation by intermarriage, and conformed to its vices. By his removal to Egypt he is kept apart from the demoralizing influence of a nation, whose iniquity became so great as to demand a judicial extirpation Genesis 15:16. He is also kept from sinking into an Egyptian by the fact that a shepherd, as he was, is an abomination to Egypt; by his location in the comparatively high land of Goshen, which is a border land, not naturally, but only politically, belonging to Egypt; and by the reduction of his race to a body of serfs, with whom that nation would not condescend to intermingle. “Joseph shall put his hand upon thine eyes.” His long-lost son shall be present to perform the last offices to him when deceased.

Genesis 46:5-7

The descent into Egypt is now described. “His daughters, and his sons’ daughters.” In the following list only one daughter of Jacob is mentioned, Dinah, and only one son’s daughter, Serah. It is possible, but not probable, that there were more daughters than these at the time in his family. But even if there were no others, the plural is adopted in order to correspond with the general form of classification, from which the one daughter and the one granddaughter are merely accidental deviations. The same principle applies to the sons of Dan Genesis 46:23, and to other instances in Scripture 1Ch 2:8, 1 Chronicles 2:42.

Verse 8-27

The list given here of the family of Jacob as it came down into Egypt is not to be identified with a list of their descendants two hundred and fifty years after, contained in Numbers 26:0, or with another list constructed after the captivity, and referring to certain of their descendants in and after the times of the monarchy. Nor is this the place to mark out or investigate the grounds of the diversities from the present which these later lists exhibit. Our proper business here is to examine into the nature and import of this ancient and original list of the family of Jacob. It purports to be a list of the names of the sons of Israel, “who went into Mizraim.” This phrase implies that the sons of Israel actually went down into Egypt; and this is accordingly historically true of all his immediate sons, Joseph having gone thither about twenty-two years before the others. And the word “sons” is to be understood here in its strict sense, as we find it in the immediate context Genesis 46:7 distinguished from sons’ sons and other descendants.

“Jacob and his sons.” From this expression we perceive the progenitor is to be included with the sons among those who descended to Egypt. This also is historically exact. For the sake of clearness it is proper here to state the approximate ages of these heads of Israel at the time of the descent. Jacob himself was 130 years of age Genesis 47:9. Joseph was in his thirtieth year when he stood before Pharaoh to interpret his dreams and receive his commission as governor-general of Egypt, Genesis 41:46. At the end of the second year of the famine nine full years were added to his life. He was therefore, we may suppose, 39 years old when Jacob arrived in Egypt, and born when his father was 91. As we conceive that he was born in the fifteenth year of Jacob’s sojourn in Padan-aram, and Reuben in the eighth, we infer that Reuben was at the time of the descent into Egypt seven years older than Joseph, or 46, Simon 45, Levi 44, Judah 43, Dan about 43, Naphtali about 42, Gad about 42, Asher about 41, Issakar about 41, Zebulun about 40, Dinah about 39, Benjamin about 26. “Jacob’s first-born Reuben.” This refers to the order of nature, without implying that the rights of first-birth were to be secured to Reuben 1 Chronicles 5:1-2.

Genesis 46:9-15

The sons of Leah and their descendants are here enumerated. Reuben has four sons, who appear without variation in the other two lists Num 26:5-6; 1 Chronicles 5:3. Of the six sons of Simon, Ohad appears in the other lists, and Nemuel and Zerah appear as colloquial variations of Jemuel and Zohar. Such diversities in oral language are usual to this day in the East and elsewhere. “Son of a Kenaanitess.” This implies that intermarriage with the Kenaanites was the exception to the rule in the family of Jacob. Wives might have been obtained from Hebrew, Aramaic, or at all events Shemite tribes who were living in their vicinity. The three sons of Levi are common to all the lists, with the slight variation of Gershom for Gershon. The sons of Judah are also unvaried. We are here reminded that Er and Onon died in the land of Kenaan Genesis 46:12, and of course did not come down into Egypt. The extraordinary circumstances of Judah’s family are recorded in Genesis 38:0: In order that Hezron and Hamul may have been born at the arrival of Jacob’s household in Egypt, Judah’s and Perez’s first sons must have been born in the fourteenth year of their respective fathers. For the discussion of this matter see the remarks on that chapter. The four sons of Issakar occur in the other lists, with the variation of Jashub for Job. The three sons of Zebulun recur in the book of Numbers; but in the list of Chronicles no mention is made of his posterity. Dinah does not appear in the other lists. The descendants of Leah are in all thirty-two; six sons, one daughter, twenty-three grandsons, and two great grandsons. “All the souls, his sons and his daughters, were thirty and three.” Here “all the souls” include Jacob himself, and “his sons and his daughters” are to be understood as a specification of what is included besides himself.

Genesis 46:16-18

Next are enumerated the sons of Zilpah, Leah’s handmaid. The seven sons of Gad recur in Numbers 26:0, with the variants Zephon, Ozni, and Arod, for Ziphion, Ezbon, and Arodi; but they do not occur in Chronicles. Of Asher’s five children, Jishuah is omitted in Numbers, but appears in Chronicles. This seems to arise from circumstances that the list in Numbers was drawn up at the time of the facts recorded, and that in Chronicles is extracted partly from Genesis. The other names are really the same in all the lists. The descendants of Zilpah are sixteen - two sons, eleven grandsons, one granddaughter, and two great-grandsons.

Genesis 46:19-22

The sons of Rachel. It is remarkable that she alone is called the wife of Jacob, because she was the wife of his choice. Yet the children of the beloved, we perceive, are not placed before those of the less loved Deuteronomy 21:15-16. Joseph’s two sons are the same in all lists. Of the ten sons of Benjamin only five appear in Numbers Numbers 26:38-41, Bela and Ashbel being the same, and Ahiram, Shupham, and Hupham, being variants of Ehi, Muppim, and Huppim. In two hundred and fifty years the other five have become extinct. Naaman and Ard seem to have died early, as two sons of Bela, named after them, take their places as heads of families or clans. In Chronicles 1 Chronicles 7:6-12 we have two lists of his descendants which do not seem to be primary, as they do not agree with either of the former lists, or with one another, though some of the names recur. The descendants of Rachel are fourteen - two sons and twelve grandsons.

Genesis 46:23-25

The sons of Bilhah, Rachel’s handmaid, come last. Hushim, the son of Dan, appears in Numbers Numbers 26:42 as Shuham, and perhaps in Chronicles 1 Chronicles 7:12 in an obscure connection. The four sons of Naphtali occur in all the lists, Shallum being the variant in Chronicles 1 Chronicles 7:13 for Shillem. The descendants of Bilhah are seven - two sons and five grandsons.

Genesis 46:26-27

All the souls that went with Jacob into Egypt, “that came out of his loins,” were eleven sons, one daughter, fifty grandchildren, and four great-grandsons; in all, sixty-six. Jacob, Joseph and his two sons, are four; and thus, all the souls belonging to the family of Jacob which went into Egypt were seventy. This account, with its somewhat intricate details, is expressed with remarkable brevity and simplicity.

The Septuagint gives seventy-five as the sum-total, which is made out by inserting Makir the son, and Gilead the grandson of Menasseh, Shuthelah and Tahan, sons, and Edom or Eran, a grandson of Ephraim Numbers 26:0. This version has also the incorrect statement that the sons of Joseph born to him in Egypt were nine; whereas by its own showing they were seven, and Jacob and Joseph are to be added to make up the nine. Some suppose that Stephen’s statement - ἀποστείλας δὲ Ιωσὴφ μετεκαλέσατο τὸν πατέρα αὑτοῦ Ιακὼβ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἐβδομήκοντα πέντε aposteilas de Iōsēph ton patera autou Iakōb kai tēn sungeneian en psuchais hebdomēkonta pente - is founded on this version. If Stephen here quoted the Septuagint as a well-known version, he was accountable only for the correctness of his quotation, and not for the error which had crept into his authority. This was immaterial to his present purpose, and it was not the manner of the sacred speakers to turn aside from their grand task to the pedantry of criticism. But it is much more likely that the text of the Septuagint has here been conformed in a bungling way to the number given by Stephen. For it is to be observed that his number refers, according to the text, to Jacob and all his kindred, “exclusive of Joseph and his sons.” They could not therefore, amount to seventy-five, but only to sixty-seven, if we count merely Jacob and his proper descendants. It is probable, therefore, that in the idea of Stephen the “kindred” of Jacob included the eight or nine surviving wives that accompanied the children of Israel. Judah’s wife was dead, and it is probable that Reuben’s was also deceased before he committed incest with Bilhah. If there were two or three more widowers the number of surviving wives would be eight or nine.

The number of the children of Israel is very particularly noted. But the Scripture lays no stress upon the number itself, and makes no particular application of it. It stands forth, therefore, on the record merely as a historical fact. It is remarkable that it is the product of seven, the number of holiness; and ten, the number of completeness. It is still more remarkable that it is the number of the names of those who are the heads of the primitive nations. This is in accordance with the fact that the church is the counterpart of the world, not only in diversity of character and destiny, but also in the adaptation of the former to work out the restitution of all things to God in the latter. The covenant with Abraham is a special means by which the seed may come, who is to give legal and vital effect to the old and general covenant with Noah the representative of the nations. The church of God in the world is to be the instrument by which the kingdom of the world is to become the kingdom of Christ. “When the Most High bestowed the inheritance on the nations, when he separated the sons of Adam, he set the bounds of the peoples according to the number of the sons of Israel” Deuteronomy 32:8. This curious sentence may have an immediate reference to the providential distribution of the human family over the habitable parts of the earth, according to the number of his church, and of his dispensation of grace; but at all events it conveys the great and obvious principle that all things whatsoever in the affairs of men are antecedently adapted with the most perfect exactitude to the benign reign of grace already realized in the children of God, and yet to be extended to all the sons and daughters of Adam.

Genesis 46:28-34

The settlement in Goshen is now narrated. “Judah he sent before him.” We have already seen why the three older sons of Jacob were disqualified for taking the lead in important matters relating to the family. “To lead the way before him into Goshen” - to get the requisite directions from Joseph, and then conduct the immigrants to their destined resting-place. “And went up.” Egypt was the valley of the Nile, and therefore, a low country. Goshen was comparatively high, and therefore, at some distance from the Nile and the sea. “And he appeared unto him.” A phrase usually applied to the appearance of God to men, and intended to intimate the unexpectedness of the sight, which now came before the eyes of Jacob. “I will go up.” In a courtly sense, to approach the residence of the sovereign is to go up. Joseph intends to make the “occupation” of his kindred a prominent part of his communication to Pharaoh, in order to secure their settlement in Goshen. This he considers desirable, on two grounds: first, because Goshen was best suited for pasture; and secondly, because the chosen family would thus be comparatively isolated from Egyptian society.

The two nations were in some important respects mutually repulsive. The idolatrous and superstitious customs of the Egyptians were abhorrent to a worshipper of the true God; and “every shepherd was the abomination of Egypt.” The expression here employed is very strong, and rises even to a religious aversion. Herodotus makes the cowherds the third of the seven classes into which the Egyptians were divided (Herodotus ii. 164). Others include them in the lowest class of the community. This, however, is not sufficient to account for the national antipathy. About seventeen or eighteen centuries before the Christian era it is probable that the Hyksos, or shepherd kings, were masters of the southern part of the country, while a native dynasty still prevailed in lower Egypt. The religion of these shepherd intruders was different from that of the Egyptians which they treated with disrespect. They were addicted to the barbarities which are usually incident to a foreign rule. It is not surprising, therefore, that the shepherd became the abomination of Egypt.

Clarke's Notes on the Bible

Verse Genesis 46:20. 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, Acts 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 Numbers 26:29, Numbers 26:35, or 1 Chronicles 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 grand-sons . . .	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 grand-sons . . .	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, Acts 7:14, to the number sixty-six (all the souls that came out of Jacob's loins, Genesis 46:26) add nine of the patriarchs' wives, Judah's wife being already dead in Canaan, (Genesis 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, Genesis 46:26; and this number is thus collected: -

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
	----
	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, Genesis 38:12, and Simeon's also, as we may collect from his youngest son Shaul by a Canannitess, Genesis 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.