Kejadian 46:1-34

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. ¹  When he came to Beer Sheba ²  he offered sacrifices to the God of his father Isaac. 46:2 God spoke to Israel in a vision during the night ³  and said, “Jacob, Jacob!” He replied, “Here I am!” 46:3 He said, “I am God, ⁴  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. 46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ⁵  Joseph will close your eyes.” ⁶ 

46:5 Then Jacob started out ⁷  from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. 46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. ⁸  46:7 He brought with him to Egypt his sons and grandsons, ⁹  his daughters and granddaughters – all his descendants.

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

46:9 The sons of Reuben:

Hanoch, Pallu, Hezron, and Carmi.

46:10 The sons of Simeon:

Jemuel, Jamin, Ohad, Jakin, Zohar,

and Shaul (the son of a Canaanite woman).

46:11 The sons of Levi:

Gershon, Kohath, and Merari.

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

46:13 The sons of Issachar:

Tola, Puah, ¹⁰  Jashub, ¹¹  and Shimron.

46:14 The sons of Zebulun:

Sered, Elon, and Jahleel.

46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. ¹² 

46:16 The sons of Gad:

Zephon, ¹³  Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

46:17 The sons of Asher:

Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.

The sons of Beriah were Heber and Malkiel.

46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.

46:19 The sons of Rachel the wife of Jacob:

Joseph and Benjamin.

46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, ¹⁴  bore them to him.

46:21 The sons of Benjamin: ¹⁵ 

Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.

46:22 These were the sons of Rachel who were born to Jacob, fourteen in all.

46:23 The son of Dan: Hushim. ¹⁶ 

46:24 The sons of Naphtali:

Jahziel, Guni, Jezer, and Shillem.

46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.

46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) ¹⁷  46:27 Counting the two sons ¹⁸  of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. ¹⁹ 

46:28 Jacob ²⁰  sent Judah before him to Joseph to accompany him to Goshen. ²¹  So they came to the land of Goshen. 46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ²²  he hugged his neck and wept on his neck for quite some time.

46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” ²³  46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, ²⁴  ‘My brothers and my father’s household who were in the land of Canaan have come to me. 46:32 The men are shepherds; ²⁵  they take care of livestock. ²⁶  They have brought their flocks and their herds and all that they have.’ 46:33 Pharaoh will summon you and say, ‘What is your occupation?’ 46:34 Tell him, ‘Your servants have taken care of cattle ²⁷  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ²⁸  for everyone who takes care of sheep is disgusting ²⁹  to the Egyptians.”

Kejadian 2:1

2:1 The heavens and the earth ³⁰  were completed with everything that was in them. ³¹ 

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ³²  by the oaks ³³  of Mamre while ³⁴  he was sitting at the entrance ³⁵  to his tent during the hottest time of the day.

Matius 16:22

16:22 So Peter took him aside and began to rebuke him: ³⁶  “God forbid, ³⁷  Lord! This must not happen to you!”

Markus 8:16-18

8:16 So they began to discuss with one another about having no bread. ³⁸  8:17 When he learned of this, ³⁹  Jesus said to them, “Why are you arguing ⁴⁰  about having no bread? Do you still not see or understand? Have your hearts been hardened? 8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? ⁴¹  Don’t you remember?

Markus 8:32-33

8:32 He spoke openly about this. So ⁴²  Peter took him aside and began to rebuke him. 8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ⁴³ 

Markus 9:10

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Markus 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ⁴⁴  but when Jesus was glorified, ⁴⁵  then they remembered that these things were written about him and that these things had happened ⁴⁶  to him.) ⁴⁷ 

Yohanes 12:34

12:34 Then the crowd responded, ⁴⁸  “We have heard from the law that the Christ ⁴⁹  will remain forever. ⁵⁰  How ⁵¹  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 14:5

14:5 Thomas said, ⁵²  “Lord, we don’t know where you are going. How can we know the way?”

Yohanes 16:17-18

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ⁵³  ‘In a little while you ⁵⁴  will not see me; again after a little while, you ⁵⁵  will see me,’ and, ‘because I am going to the Father’?” ⁵⁶  16:18 So they kept on repeating, ⁵⁷  “What is the meaning of what he says, ⁵⁸  ‘In a little while’? ⁵⁹  We do not understand ⁶⁰  what he is talking about.” ⁶¹ 

Yohanes 16:2

16:2 They will put you out of ⁶²  the synagogue, ⁶³  yet a time ⁶⁴  is coming when the one who kills you will think he is offering service to God. ⁶⁵ 

Kolose 3:14-16

3:14 And to all these ⁶⁶  virtues ⁶⁷  add ⁶⁸  love, which is the perfect bond. ⁶⁹  3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ⁷⁰  to this peace), and be thankful. 3:16 Let the word of Christ ⁷¹  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁷²  in your hearts to God.

[46:1]  ¹ tn Heb “and Israel journeyed, and all that was his.”

[46:1]  ² sn Beer Sheba. See Gen 21:31; 28:10.

[46:2]  ³ tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.

[46:3]  ⁴ tn Heb “the God.”

[46:4]  ⁵ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ⁶ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.

[46:5]  ⁷ tn Heb “arose.”

[46:6]  ⁸ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[46:7]  ⁹ tn The Hebrew text adds “with him” here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse).

[46:13]  ¹⁰ tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).

[46:13]  ¹¹ tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX mss read “Jashub” (see Num 26:24; 1 Chr 7:1).

[46:15]  ¹² tn Heb “all the lives of his sons and his daughters, thirty-three.”

[46:16]  ¹³ tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”

[46:20]  ¹⁴ sn On is another name for the city of Heliopolis.

[46:21]  ¹⁵ sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.

[46:23]  ¹⁶ tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.

[46:26]  ¹⁷ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

[46:26]  sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).

[46:27]  ¹⁸ tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).

[46:27]  ¹⁹ tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”

[46:27]  sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25, minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14).

[46:28]  ²⁰ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[46:28]  ²¹ tn Heb “to direct before him to Goshen.”

[46:29]  ²² tn Heb “and he appeared to him.”

[46:30]  ²³ tn Heb “after my seeing your face that you are still alive.”

[46:31]  ²⁴ tn Heb “tell Pharaoh and say to him.”

[46:32]  ²⁵ tn Heb “feeders of sheep.”

[46:32]  ²⁶ tn Heb “for men of livestock they are.”

[46:34]  ²⁷ tn Heb “your servants are men of cattle.”

[46:34]  ²⁸ sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ²⁹ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.

[2:1]  ³⁰ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:1]  ³¹ tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.

[18:1]  ³² tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ³³ tn Or “terebinths.”

[18:1]  ³⁴ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ³⁵ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[16:22]  ³⁶ tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[16:22]  ³⁷ tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”

[8:16]  ³⁸ tn Grk “And they were discussing with one another that they had no bread.”

[8:17]  ³⁹ tn Or “becoming aware of it.”

[8:17]  ⁴⁰ tn Or “discussing.”

[8:18]  ⁴¹ tn Grk “do you not hear?”

[8:32]  ⁴² tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[8:33]  ⁴³ tn Grk “people’s.”

[12:16]  ⁴⁴ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ⁴⁵ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ⁴⁶ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ⁴⁷ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[12:34]  ⁴⁸ tn Grk “Then the crowd answered him.”

[12:34]  ⁴⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ⁵⁰ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ⁵¹ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[14:5]  ⁵² tn Grk “said to him.”

[16:17]  ⁵³ tn Grk “What is this that he is saying to us.”

[16:17]  ⁵⁴ tn Grk “A little while, and you.”

[16:17]  ⁵⁵ tn Grk “and again a little while, and you.”

[16:17]  ⁵⁶ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[16:18]  ⁵⁷ tn Grk “they kept on saying.”

[16:18]  ⁵⁸ tn Grk “What is this that he says.”

[16:18]  ⁵⁹ tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

[16:18]  ⁶⁰ tn Or “we do not know.”

[16:18]  ⁶¹ tn Grk “what he is speaking.”

[16:2]  ⁶² tn Or “expel you from.”

[16:2]  ⁶³ sn See the note on synagogue in 6:59.

[16:2]  ⁶⁴ tn Grk “an hour.”

[16:2]  ⁶⁵ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[3:14]  ⁶⁶ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ⁶⁷ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ⁶⁸ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ⁶⁹ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[3:15]  ⁷⁰ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.

[3:16]  ⁷¹ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ⁷² tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.