Dzieje Apostolskie 7:15

Nowe Przymierze Zaremba

W ten sposób Jakub przeniósł się do Egiptu. Tam dokonał życia zarówno on, jak i nasi ojcowie.

Parallel Translations

Biblia Brzeska (1563)
Szedł tedy Jakub do Egiptu, a tamże umarł i ojcowie naszy.

Biblia Gdańska (1632)
I zstąpił Jakób do Egiptu, i tam umarł on i ojcowie nasi.

Biblia Przekład Toruński
15 Wówczas zstąpił Jakub do Egiptu, gdzie zakończył życie on i nasi ojcowie.

Nowa Biblia Gdańska (2012)
Zatem Jakób zszedł do Egiptu. I umarł on oraz nasi przodkowie;

Biblia Tysiąclecia
I zstąpił Jakób do Egiptu, i tam umarł on i ojcowie nasi.

Uwspółcześniona Biblia Gdańska
Jakub przybył do Egiptu i tam umarł on sam i nasi ojcowie.

Biblia Warszawska
I przeniósł się Jakub do Egiptu, i umarł on i ojcowie nasi;

Bible Verse Review
  from Treasury of Scripure Knowledge

Jacob: Genesis 46:3-7, Numbers 20:15, Deuteronomy 10:22, Deuteronomy 26:5, Joshua 24:4

died: Genesis 49:33, Exodus 1:6, Hebrews 11:21, Hebrews 11:22

Reciprocal: Genesis 46:5 - Jacob Genesis 46:6 - into Egypt Genesis 47:29 - bury me not 1 Samuel 12:8 - Jacob Isaiah 52:4 - My people

Gill's Notes on the Bible

So Jacob went down into Egypt,.... At the invitation of his son Joseph:

and died, he, and our fathers; both Jacob and his twelve sons died in Egypt, though we have no account of the death of any of them, but Jacob and Joseph, particularly; only in general, that Joseph died, and all his brethren, and all that generation, Genesis 49:33 Exodus 1:6 the Syriac version adds "there", that is, in Egypt.

Barnes' Notes on the Bible

And died - Genesis 49:33.

He and our fathers - The time which the Israelites remained in Egypt was 215 years, so that all the sons of Jacob were deceased before the Jews went out to go to the land of Canaan.

And were carried over - Jacob himself was buried in the field of Macpelah by Joseph and his brethren, Genesis 1:13. It is expressly said that the bones of Joseph were carried by the Israelites when they went into the land of Canaan, and buried in Shechem, Joshua 24:32; compare Genesis 50:25. No mention is made in the Old Testament of their carrying the bones of any of the other patriarchs, but the thing is highly probable in itself. If the descendants of Joseph carried his bones, it would naturally occur to them to take also the bones of each of the patriarchs, and give them an honorable sepulchre together in the land of promise. Josephus (Antiq., book 2, chapter 8, section 2) says that “the posterity and sons of these men (of the brethren of Joseph), after some time, carried their bodies and buried them in Hebron; but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt.” This is in accordance with the common opinion of the Jewish writers, that they were buried in Hebron. Yet the tradition is not uniform. Some of the Jews affirm that they were buried in Sychem (Kuinoel). As the Scriptures do not anywhere deny that the patriarchs were buried in Sychem, it cannot be proved that Stephen was in error. There is one circumstance of strong probability to show that he was correct. At the time when this defense was delivered, “Sychem” was in the hands of the Samaritans, between whom and the Jews there was a violent hostility. Of course, the Jews would not be willing to concede that the Samaritans had the bones of their ancestors, and hence, perhaps the opinion had been maintained that they were buried in Hebron.

Into Sychem - This was a town or village near to Samaria. It was called Sichar (see the notes on John 4:5), “Shechem,” and “Sychem.” It is now called “Naplous” or “Napolose,” and is ten miles from Shiloh, and about forty from Jerusalem, toward the north.

That Abraham bought - The word “Abraham” here has given rise to considerable perplexity, and it is now pretty generally conceded that it is a mistake. It is certain, from Genesis 33:19 and Joshua 24:32, that this piece of land was bought, not by Abraham, but by “Jacob,” of the sons of Hamor, the father of Shechem. The land which “Abraham” purchased was the cave of Macpelah, of the sons of Heth, in Hebron, Genesis 23:0. Various solutions have been proposed of this difficulty, which it is not necessary to detail. It may be remarked, however:

1. That as the text now stands, it is an evident error. This is clear from the passages cited from the Old Testament above.

(2)It is not at all probable that either Stephen or Luke would have committed such an error. Every consideration must lead us to the conclusion that they were too well acquainted with such prominent points of the Jewish history to commit an error like this.

(3)The “probability,” therefore, is, that the error has arisen since; but how, is not known, nor is there any way of ascertaining. All the ancient versions agree in reading “Abraham.” Only one manuscript reads “Abraham our father.” Some have supposed, therefore, that it was written “which our father bought,” and that some early transcriber inserted the name of Abraham. Others, that the name was omitted entirely by Stephen; and then the antecedent to the verb “bought” will be “Jacob,” in verse 15, according with the fact. Other modes have been proposed also, but none are entirely satisfactory. If there was positive proof of Stephen’s inspiration, or if it were necessary to make that out, the difficulty would be much greater. But it has already been remarked that there is no decisive evidence of that, and it is not necessary to make out that point to defend the Scriptures. All that can be demanded of the historian is, that he should give a fair account of the defense as it was delivered; and though the probability is that Stephen would not commit Such an error, yet, admitting that he did, it by no means proves that “Luke” was not inspired, or that Luke has committed any error in recording “what was actually said.”

Of the sons of Emmor - In the Hebrew Genesis 33:19, “the children of Hamor” - but different ways of rendering the same word.