Down to Earth But Heavenly Minded

What does Genesis Chapter 46 mean?

Genesis 46 can be divided into three sections: Jacob’s final encounter with the Lord, a count of all of Jacob’s descendants at or around this time, and Jacob’s reunion with his son Joseph in the land of Egypt.

Jacob and his large family set out with all they own for the land of Egypt. As wealthy people, they would be driving many sheep and cattle, as well as bringing all the wives, children, and goods in wagons provided by the Egyptian Pharaoh. Before leaving the Promised Land of Canaan, however, Jacob stops at Beersheba to offer sacrifices to God. In response, God speaks to Jacob, referred to in this passage using his God-given name of Israel (Genesis 35:10). God tells Jacob that he should not be afraid to move his family to Egypt. God promises to continue to be with him and to make a great nation of Israel even within Egypt. Finally, God sweetly tells Jacob that his once long-lost son, Joseph, will be the one to close his eyes in death (Genesis 46:1–4).

This blessing from God finalizes Jacob’s move out of Canaan, beginning the family’s slow march into Egypt (Genesis 46:5–7).

Next, Genesis pauses the narrative to report a count of all the descendants of Jacob around the time of their move to Egypt. The sons and grandsons, as well as two women, are listed according to each of Jacob’s four wives. The count reveals sixty-six named descendants who entered with Jacob into Egypt. This brings the total of official Israelites, including Jacob, Joseph, and Joseph’s two sons, to seventy. In the Old Testament, seventy is sometimes associated with completeness (Exodus 24:9; Jeremiah 29:10; Daniel 9:24). To reach this number, some scholars believe that some descendants, such as the children of Benjamin, were counted “early,” to include the entire second generation after Jacob (Genesis 46:8–27).

Genesis then resumes the active part of the story, as Jacob and his family arrive in Egypt in the region of Goshen. This was likely in a fertile area along the Nile River. Or, at least, it would be once the terrible famine was over (Genesis 41:29–30). Joseph mounts his chariot and meets them there. He has not seen his father in more than twenty years, and the reunion is every bit as emotional as one might expect. Joseph embraces his father and sobs for a long period of time. Jacob reports that after seeing Joseph alive again, he is now ready to die (Genesis 46:28–30).

Finally, Joseph begins prepping his brothers for an audience with Pharaoh. He tells them how to answer Pharaoh’s question about their occupation. Joseph urges them to say they are lifelong shepherds and herdsman, as were their fathers. In one sense, this is likely meant to reassure other Egyptians that these newcomers were not going to take resources from the local culture. They were more than capable of providing for themselves—once the famine was over. Interestingly, Joseph states that Egyptians have some special dislike for shepherds. Although it is not revealed why shepherds are so detested, the result is that foreigners in Egypt are often given the role of herdsmen. This might have been Joseph’s way of ensuring that his people would be tolerated, but not fully absorbed, into the pagan Egyptian society (Genesis 46:31–34).

The next chapters describe Joseph’s family meeting Egypt’s ruler, Pharaoh, and their settlement in the land of Goshen.

Chapter Context
Joseph has just been dramatically reunited with his estranged brothers (Genesis 45). Following Joseph’s revelation of his identity Genesis 46 describes the large family’s move out of Canaan. Jacob stops in Beersheba to offer sacrifices to God and receive renewed promises from Him. Then the story pauses to provide a count of Joseph’s descendants by each of his four wives. Jacob is reunited with Joseph, who prepares his family to meet with Pharaoh. Chapter 47 describes Jacob’s meeting with Pharaoh and the family’s settlement in Goshen.

Verse by Verse

Verse 1. So Israel took his journey with all that he had and came to Beersheba, and offered sacrifices to the God of his father Isaac.

Earlier in his life, Jacob was renamed by God, using the word Israel (Genesis 35:10). This title is used here, as Jacob prepares to leave the Promised Land to escape starvation. Jacob and his large, extended family are moving from their home in Hebron in the land of Canaan to Egypt. He has just learned the son he thought was dead (Genesis 37:31–34) is alive. Joseph is thriving as the second-in-command of the entire nation of Egypt (Genesis 41:44; 45:26). In addition, Joseph has insisted Jacob’s family move and settle in a fertile area of Egypt to survive the severe famine in the land (Genesis 45:16–20). This plan has been endorsed by the ruler of Egypt, known by the title Pharaoh.

Jacob has agreed to the plan (Genesis 45:27). First, he stops at Beersheba (Genesis 26:33) before leaving the Promised Land of Canaan for what he assumes will be the last time. He is 130 years old. Beersheba is a significant spot in the land God had promised to Abraham, Isaac, Jacob, and their descendants. Abraham had planted a tree there and called on God’s name (Genesis 21:33) before settling down and living there (Genesis 22:19). God appeared to Isaac, Jacob’s father, at Beersheba, as well, giving him promises of blessing and many offspring (Genesis 26:23–25). Isaac built an altar to the Lord and prayed to God there, as well. Jacob himself had been to Beersheba on his way out of the land of Canaan, when running for his life from his twin brother Esau (Genesis 28:10).

Now he returns many years later, again preparing to leave the land of Canaan. This time, he builds an altar and offers animal sacrifices to “the God of his father Isaac.”

Context Summary
Genesis 46:1–7 begins with the journey of Jacob’s large family from Canaan to Egypt. First is a stop in Beersheba (Genesis 26:33). Jacob offers sacrifices to God. God responds, telling Jacob not to be afraid to settle in Egypt. God assures Jacob that He will continue to be with him and will still make a great nation of his offspring. After this, Genesis tallies all the direct descendants of Israel, before returning to a narrative form.

Verse 2. And God spoke to Israel in visions of the night and said, “Jacob, Jacob.” And he said, “Here I am.”

Jacob has stopped at Beersheba, in the southern part of Canaan (Genesis 26:33), on the way to moving his large family to Egypt. His long-lost son Joseph (Genesis 37:31–34) was found to be alive. In fact, Joseph will provide for the family as a ruler of Egypt during a time of famine (Genesis 45:9–11). Before leaving behind the Promised Land for the last time in his life, however, Jacob builds an altar. He offers sacrifices to the Lord within the borders of the land.

God responds to this act of worship by appearing to Jacob in a night vision. This verse again refers to Jacob using the name Israel, as given to Jacob many years earlier (Genesis 35:10). God, however, calls out using Jacob’s birth name. He responds just as he had done when God spoke to him previously (Genesis 31:11).

Verse 3. Then he said, “I am God, the God of your father. Do not be afraid to go down to Egypt, for there I will make you into a great nation.

A large family, headed by Jacob, is in the process of moving from their home in the Promised Land of Canaan to Egypt. Jacob is on his way to be reunited with his long-lost son Joseph. The move will also protect the family from the severe famine in the land (Genesis 45:16–20). Before leaving behind Canaan, Jacob has stopped in Beersheba (Genesis 26:33) to offer sacrifices to God. In response, God is speaking to Jacob, also called Israel (Genesis 35:10).

Here, God formally identifies himself as “El,” a title He has often used in Genesis. There can be no question that the One speaking to Jacob is the God of his father Isaac.

Though God has spoken to Jacob relatively often in Genesis, this will be the last recorded instance where He speaks directly to one of the patriarchs. God’s next recorded revelation of Himself will be to Moses, several centuries in the future (Exodus 3). God’s message is that Jacob should not be afraid to leave behind the Promised Land to move his family to Egypt. Abraham, Isaac, and Jacob each took any departure from the land very seriously. Since God promised it to them (Genesis 13:15). To leave it behind to live elsewhere could be viewed as a loss of faith in the promises of God. God assures Jacob that He approves of this move to Egypt. The promises are still in effect. In fact, God tells Jacob that He will fulfill His promise to make a great nation of Abraham, Isaac, and Jacob in Egypt.

God’s promise to this chosen family included the borders of their future nation. However, God would not be limited by those borders when keeping His promise to multiply Israel as the sands or the stars. Their numbers and national identity would grow to mighty proportions in Egypt (Exodus 1:7)

Verse 4. I myself will go down with you to Egypt, and I will also bring you up again, and Joseph ‘s hand shall close your eyes.”

God is speaking to Jacob in a night vision in Beersheba (Genesis 46:1–3). Beersheba is at the southern end of the land the Lord promised to Jacob, and his grandfather Abraham, and his father Isaac (Genesis 13:14–16). God has assured Jacob not to be afraid to leave behind the land and settle in Egypt. The promise still holds. In fact, God has said He will make Jacob’s people into a great nation in the land of Egypt (Exodus 1:7).

God wants Jacob to know that His ability to keep His promises is not restricted by borders. He will do all He has promised. Now He insists that He will go with Jacob down to Egypt. This is like the promise God made to Jacob when he left behind Canaan the first time when running from Esau: “Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you.” (Genesis 28:15).

God again promises Jacob that He will bring him back to the Promised Land. God uses emphatic language. This is a statement of fact. It is not a promise that Jacob will not die in Egypt. Jacob will soon pass away and be buried by Joseph in the family burial tomb in Canaan (Genesis 50). God’s meaning is that Israel, the nation of Jacob’s offspring, will return to their Promised Land. God also includes the tender promise that Jacob’s beloved son Joseph, whom he thought to be dead, will be the one to close Jacob’s eyes after his own peaceful death.

This is God’s final revelation to the patriarchs of Abraham, Isaac, and Jacob. He will keep all His promises, but he will not appear again until centuries later when He speaks to Moses from the burning bush (Exodus 3).

Verse 5. Then Jacob set out from Beersheba. The sons of Israel carried Jacob their father, their little ones, and their wives, in the wagons that Pharaoh had sent to carry him.

Jacob is moving his large family from their home in Canaan down to Egypt. There, they will be provided for during the famine by his long-lost son Joseph (Genesis 45:9–11). They have stopped along the way at Beersheba, in the southern end of the Promised Land. There, Jacob has offered sacrifices to God. In response, God has appeared to Jacob and assured Him that the promises are still in effect. Jacob’s people will become a great nation in Egypt, and God will be with Him all the way (Genesis 46:1–4).

Now the family moves on, with Jacob and the women and children traveling in wagons provided by the Pharaoh of Egypt himself. Pharaoh, happy to have a part in rescuing Joseph’s family from the famine, commanded Joseph to send the wagons to bring them to Egypt (Genesis 45:16–20).

Verse 6. They also took their livestock and their goods, which they had gained in the land of Canaan, and came into Egypt, Jacob and all his offspring with him,

The large family built by Jacob is traveling from the Promised Land of Canaan to Egypt (Genesis 46:1–5). There they will settle in a fertile region provided by Pharaoh, who greatly favors Jacob’s son Joseph (Genesis 45:16–20). Jacob and the women and children are traveling by wagon. In addition to the people, the expedition includes everything they own. Jacob is quite a wealthy man, so the number of livestock and the amount of goods must be significant. God has indeed richly blessed Jacob and his sons during their lives in the land of Canaan.

Finally, Jacob and all his offspring arrive in Egypt.

Verse 7. his sons, and his sons ‘ sons with him, his daughters, and his sons ‘ daughters. All his offspring he brought with him into Egypt.

Jacob and his large family finally arrive in Egypt, having completed their journey from the Promised Land of Canaan. No remnant of Jacob’s family has been left behind. They have made the journey to resettle in Egypt as one large and complete group (Genesis 45:16–20). This includes Jacob’s 11 sons, their sons, Jacob’s own daughters, likely including daughters-in-law, and his sons’ daughters. The verse concludes by emphasizing one more time that all of Jacob’s offspring were now together in Egypt.

The next passage in Genesis describes the names and relationships of Israel’s offspring at this moment in their history.

Verse 8. Now these are the names of the descendants of Israel, who came into Egypt, Jacob and his sons. Reuben, Jacob ‘s firstborn,

Jacob is here called by his God-given name Israel (Genesis 35:10). He has arrived in Egypt to be reunited with Joseph and to survive the devastating famine in the land (Genesis 45:9–11). This and the following verses record the names and relationships of Jacob’s sons and other descendants at this important moment. This group of 70 persons will grow to become a nation “as numerous as the stars” (Deuteronomy 10:22).

The list begins with Jacob’s firstborn son Reuben, born to his wife Leah. As apparently was the case with all of those listed, Reuben was named for the circumstances of his birth (Genesis 29:32).

Context Summary
Genesis 46:8–27 pauses the story of Jacob’s migration to Egypt to count his direct offspring around this time. The final tally of all Israelites, not counting the wives of the sons and grandsons, is 70. The text then resumes explaining Jacob’s reunion with his son, Joseph.

Verse 9. and the sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

This is part of an extended list of all Jacob’s sons and grandsons. Together, they will begin to be known as “Israel” (Genesis 35:10), growing into the nation God had promised would come from Abraham, Isaac, and Jacob (Genesis 12:2).

The list began with Jacob’s firstborn son Reuben. Now Reuben’s sons are listed: Hanoch, Pallu, Hazron, and Carmi. The name Hanoch could also be understood as Enoch, meaning that both Adam’s and Jacob’s first grandsons shared the same name (Genesis 4:17). Pallu may mean “God is a miracle worker.” Hazron is the same name as Judah’s grandson (Genesis 46:12), but the meaning is unknown. Carmi is related to the Hebrew word for vineyard.

Verse 10. The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman.

The names of Jacob’s sons and grandsons are listed in this section, grouped according to their mothers. Jacob’s second son born to his wife Leah, Simeon (Genesis 29:33), is the father of Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul. Shaul is for some reason described as the son of a Canaanite woman.

The meaning of Jemuel is unknown, but Jamin may mean “lucky.” Ohad is not mentioned in future lists of Simeon’s sons (Numbers 26:12; 1 Chronicles 4:24), indicating that his line may have died out. Jachin means “may God strengthen him,” and it is the name later given to one of the pillars of the temple in 1 Kings 7:21. Zohar may be a word describing the color white.

Verse 11. The sons of Levi: Gershon, Kohath, and Merari.

All the current sons and grandsons of Jacob are listed in this passage, as the family moves into Egypt to survive the famine in the land (Genesis 45:9–11). Levi is Jacob’s third son born to his wife Leah (Genesis 29:34). Levi’s sons are Gershon, Kohath, and Merari. The meanings of the names Gershon and Kohath are unclear, but it is likely that Merari means “strong.”

Verse 12. The 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.

Jacob’s sons and grandsons are listed in this passage. The family is entering Egypt to survive a terrible famine (Genesis 45:9–11). Jacob’s fourth son, also from his wife Leah, is Judah (Genesis 29:35). Judah’s sons are listed as Er, Onan, Shelah, Perez, and Zerah. Er and Onan were both married, in turn, to a woman named Tamar, and both died prematurely, killed by the Lord for their wickedness (Genesis 38:6–10). The twins Perez and Zerah were born to Tamar by Judah, conceived when she deceived him into thinking she was a prostitute and not his daughter-in-law (Genesis 38:11–30).

Judah’s young son Perez had two sons of his own. One is named Hezron, sharing a name with Reuben’s son. The other is Hamul, from a word meaning “spared.”

Verse 13. The sons of Issachar: Tola, Puvah, Yob, and Shimron.

The sons and grandsons of Jacob, also called Israel, are listed in this part of Genesis, at the moment the family enters Egypt to survive the famine in the land (Genesis 45:9–11).

Jacob’s fifth son Issachar was also born to his wife Leah (Genesis 30:18). Isaachar’s sons included Tola, Puvah, Yob, and Shimron. Issachar’s descendants would be involved in the trade of dying cloth. It’s possible that Tola means “worm” and Puvah means “madder.” Yob may be a prayer for another son with the meaning “may God return.” Shimron is likely a place name, possibly corresponding to “Samaria.”

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

As Jacob and all his descendants leave behind the Promised Land of Canaan to enter Egypt, their names are listed in this passage.

Jacob’s sixth son, Zebulun, was the last male child born to him by his wife Leah (Genesis 30:20). Zebulun’s sons include Sered, Elon, and Jahleel. Though the meaning of the name Sered is unknown, Elon means “oak,” and Jahleel likely means “may God be kind.”

Verse 15. These are the sons of Leah, whom she bore to Jacob in Paddan-aram, together with his daughter Dinah; altogether his sons and his daughters numbered thirty-three.

To escape a famine, Jacob’s entire family is moving to Egypt (Genesis 45:9–11), under the care of his son, Joseph. This section lists all the sons and grandsons of Israel (Genesis 35:10) as they arrive. This verse summarizes and counts those listed so far: all sons and grandsons of Jacob’s wife Leah.

Each of the six sons listed—Reuben, Simeon, Levi, Judah, Issachar, and Zebulun—were born to Jacob outside of the Promised Land of Canaan in the region of Paddan-aram while he was working for his father-in-law. Dinah, the only of Jacob’s daughters mentioned, was also born to Leah after all her sons were born (Genesis 30:21).

Dinah is not included in this count of Jacob’s sons and grandsons with Leah, although Er and Onan are included in the tally of thirty-three. The final count given in Genesis 46:26–27, depicting those who actually entered Egypt, will include Dinah and exclude Er and Onan (Genesis 38:7, 9–10).

Verse 16. The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

With God’s blessing, Jacob and all his descendants have left behind the Promised Land of Canaan to move to Egypt with Joseph to survive a famine (Genesis 45:9–11; 46:1–4). This passage lists those sons and grandsons by name. The previous verses listed the sons and grandsons of Leah (Genesis 46:8–15). This verse begins the listing of sons and grandsons of Leah’s servant, Jacob’s servant-wife, Zilpah.

Jacob’s first son by Zilpah is Gad (Genesis 30:11). Gad’s seven sons include Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. Haggi may have been born during a festival; the name may mean “festival of God.” Ezbon may be related to “finger.” Eri means “watchful.”

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

This segment records the sons and grandsons of Jacob as the moment his family entered Egypt to survive a famine (Genesis 46:1–4). The previous verse listed the sons of Jacob’s seventh son Gad. This one lists the sons of Jacob’s eighth son Asher, who was born to Jacob’s servant-wife Zilpah (Genesis 30:13). Asher’s children include his sons Imnah, Ishvah, Ishvi, Beriah, and a sister named Serah. Beriah’s sons, Asher’s grandsons, include Heber and Malchiel.

Imnah may mean “may God give him his portion.” Beriah might mean “outstanding,” and Serah could mean “cause to flourish.” Heber and Malchiel mean “companion” and “my king is God.”

Verse 18. These are the sons of Zilpah, whom Laban gave to Leah his daughter; and these she bore to Jacob — sixteen persons.

The moment Jacob’s family leaves behind the Promised Land to enter Egypt warrants a listing of all his descendants up to this point (Genesis 46:1–4). This verse summarizes and counts those descendants through Jacob’s servant-wife Zilpah, given to him by his wife Leah to extend her own offspring (Genesis 30:9).

Zilpah’s descendants at this point in Israel’s history number 16 persons, including at least one daughter. This is about half the thirty-three offspring listed as having come directly from Zilpah’s mistress, Leah (Genesis 46:15).

Verse 19. The sons of Rachel, Jacob ‘s wife: Joseph and Benjamin.

This is part of a segment detailing all Jacob’s sons and grandsons living at the moment the family entered Egypt (Genesis 45:9–1; 46:1–4). Previous verses listed Jacob’s descendants by his wife Leah and servant-wife Zilpah. Now the two sons of Jacob’s beloved wife Rachel are listed, Joseph and Benjamin.

After many years of barrenness, Joseph was finally born to Rachel outside of the land of Canaan (Genesis 30:24). His name is literally a prayer for another son. That son Benjamin was finally born as Rachel died in the land of Canaan (Genesis 35:18). From that time on, Joseph and Benjamin became Jacob’s favorite sons, leading to much resentment from the sons borne by his other wives.

Verse 20. 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.

All the currently living descendants of Jacob are being listed, grouped according to the wife that bore them. Now the list comes to Joseph, sold into slavery in Egypt by his brothers many years earlier (Genesis 37:24–28).

When Pharaoh made Joseph a ruler in Egypt (Genesis 41:44), he gave to Joseph a wife from a prominent Egyptian family. Asenath was the daughter of a priest of the god On. She bore two sons to Joseph—Manasseh and Ephraim (Genesis 41:50–52). Joseph named Manasseh in honor of God who helped him forget his earlier suffering. Ephraim is named in honor of God who made Joseph fruitful even as a slave in Egypt.

These three, Joseph, Manasseh, and Ephraim, were already in Egypt when the rest of the family arrived.

Verse 21. And the sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

Jacob’s family moving into Egypt is a major milestone (Genesis 45:9–11), with long-lasting implications (Genesis 46:1–4). This part of Genesis lists all the descendants of Jacob at the time of their arrival. The record now comes to Rachel’s son, Benjamin. The ten sons of Benjamin listed here may not have all been born at the time Jacob first entered Egypt since Benjamin was still considered a “boy” (Genesis 44:30–34). They may be included, however, to keep the list complete as a record of the entire first generation after Jacob, including their children.

Benjamin’s sons include Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppin, Huppin, and Ard. Becher means “young camel.” Gera means “sojourner of a god.” Namaan, interestingly, was the name of a false god of the day, which also means “pleasantness.” Other of the names of Benjamin’s sons may refer to various local gods, as well. No details are given as to why these choices were made.

Verse 22. These are the sons of Rachel, who were born to Jacob — fourteen persons in all.

As part of recording the family’s roster, Genesis 46 lists the names of Jacob’s descendants by his four wives, making a count around the time of the family’s entrance into Egypt (Genesis 45:9–11; 46:1–4). In previous sections, the number of offspring by Leah was listed as thirty-three and by Zilpah as sixteen.

The number of Jacob’s offspring through Rachel is listed as fourteen persons. The following verses will list Jacob’s descendants through Rachel’s servant, his servant-wife, Bilhah.

Verse 23. The son of Dan: Hushim.

This passage includes details on the names of Jacob’s descendants by his four wives. These are arranged to give a tally at or around the time of the family’s entrance into Egypt (Genesis 45:9–11; 46:1–4). Previous verses have counted the descendants of Jacob through Leah, Zilpah, and Rachel. This and the following verse list the remaining two sons of the twelve, born to him by Rachel’s servant Bilhah.

Bilhah’s first son is Dan (Genesis 30:6), and Dan’s only son is Hushim. The meaning of Hushim is unknown.

Verse 24. The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

Naphtali, the final remaining son of Jacob, is now included in the long list of all of Jacob’s sons and grandsons at or around the time of the family settling in Egypt. Naphtali was born to Jacob by his servant-wife Bilhah (Genesis 30:8).

Naphtali’s sons include Jahzeel, Guni, Jezer, and Shillem. Jahzeel means “may God grant him a share or be gracious.” Guni may be the same word for the bird modern English speakers would call a “partridge.” Jezer may mean “God has created.” Shillem may communicate the idea that God rewarded a mother with a child or replaced a lost child.

Verse 25. These are the sons of Bilhah, whom Laban gave to Rachel his daughter, and these she bore to Jacob — seven persons in all.

This verse concludes a listing of all the descendants of Jacob at or around the time of the family’s arrival in Egypt (Genesis 45:9–11; 46:1–4). Previous sections have counted Jacob’s descendants through Leah at thirty-three, his descendants through Zilpah at sixteen, and his descendants through Rachel at fourteen. Now his descendants through Rachel’s servant Bilhah are counted as seven persons in total.

The following verses will add up the numbers for a total count of Jacob’s official descendants at this early moment in Israel’s history.

Verse 26. All the persons belonging to Jacob who came into Egypt, who were his own descendants, not including Jacob ‘s sons ‘ wives, were sixty-six persons in all.

The middle part of this chapter (Genesis 46:8–15) has listed all of Jacob’s official descendants by each of his four wives. This and the following verse total up those numbers.

According to this count, 66 total persons came with Jacob into Egypt. This number adds in Dinah, Jacob’s daughter by Leah, who was left out of the count of Leah’s offspring. It removes Er and Onan, who died in Canaan (Genesis 38:7, 9–10), and does not include Joseph or his two sons. The following verse will add back in Joseph, his two sons, and Jacob himself to the total count.

As stated clearly here, the count does not include the wives of Jacob’s sons and grandsons. It is possible the count is meant to total up to 70 in the following verse, a number often representing a completed or finished group in the Old Testament (Exodus 24:9; Jeremiah 29:10; Daniel 9:24).

Verse 27. And the sons of Joseph, who were born to him in Egypt, were two. All the persons of the house of Jacob who came into Egypt were seventy.

The middle part of Genesis chapter 46 lists and counts the official descendants of Jacob at or around the time of the family settling in the land of Egypt (Genesis 45:9–11; 46:1–4). The previous verse counted those entering the land with Jacob at sixty-six sons, grandsons, and one daughter and granddaughter. This does not seem to include the wives of Jacob’s sons or grandsons.

This verse adds in Jacob himself, along with Joseph and his two sons who already lived in the land of Egypt. That brings the total official count of the number of Jacob’s large and extended household to seventy. This number may be a slight approximation. In the Old Testament, seventy is sometimes used to represent the completion of a group (Exodus 24:9; Jeremiah 29:10; Daniel 9:24).

From these seventy official descendants of Jacob in the land of Egypt, God will grow an uncountable nation, just as He had promised Abraham, Isaac, and Jacob (Genesis 12:2; 22:17).

Verse 28. He had sent Judah ahead of him to Joseph to show the way before him in Goshen, and they came into the land of Goshen.

The count of Joseph’s descendants in the previous verses delayed a long-awaited reunion. Joseph has not seen his father since being sold as a slave some twenty years earlier (Genesis 37:24–28). Jacob, for his part, had thought Joseph was dead (Genesis 37:31–34). Now, as Jacob’s large family moves into Egypt to escape famine (Genesis 45:9–11), the moment has finally arrived.

The caravan of Jacob’s family is traveling with everything they own from the Promised Land of Canaan to Egypt (Genesis 45:16–21). This included herds of sheep and cattle. By necessity, the group would have moved slowly toward their designated place in Egypt, a region called Goshen.

Jacob sends Judah ahead of the company to let Joseph know they are coming. He’s also to get directions to their final destination. It is fitting that Judah has taken the lead in bringing Joseph and Jacob back together. He he was the brother most outspoken about selling Joseph into slavery (Genesis 37:26–27).

Pharaoh told Joseph his family would have the best of the land of Egypt (Genesis 45:18). The land of Goshen must have been suitable for raising crops and supporting livestock. Or, it would have been other than in times of severe famine (Genesis 41:56).

Context Summary
Genesis 46:28–34 resumes a description of Jacob’s move to Egypt. The family arrives in the Goshen region, likely along the Nile River, and Joseph rides out on his chariot to meet them. This includes an emotional reunion between Jacob and the son he thought he’d lost. Amid tears, Jacob declares he is now ready to die after seeing Joseph alive. Joseph immediately prepares his family for an audience with Pharaoh, the ruler of Egypt.

Verse 29. Then Joseph prepared his chariot and went up to meet Israel his father in Goshen. He presented himself to him and fell on his neck and wept on his neck a good while.

This moment has been more than twenty years in the making. Joseph’s older brothers had jealously sold him into slavery when he was a teenager (Genesis 37:24–28). They then lied, telling their father Jacob that his favorite son was dead (Genesis 37:31–34). Joseph’s experiences with slavery and false imprisonment improbably ended with him becoming the second most powerful man in the nation of Egypt (Genesis 41:44). This presented an opportunity to rescue his estranged family from starving during an intense famine (Genesis 46:9–11). Jacob’s large family and all they own has arrived in the Egyptian region of Goshen. They will settle in with the blessing of Egypt’s ruler, Pharaoh (Genesis 45:16–20).

Joseph rides out in his chariot (Genesis 41:43) to meet his family. Joseph again becomes very emotional, as he did after revealing his identity to his brothers and when he embraced Benjamin (Genesis 45:14). As one might expect, his immediate reaction to seeing his father is intense. Joseph embraces Jacob and sobs. English translations such as “a long time” or “a good while” come from a single Hebrew word, ‘owd, which literally means “continually,” or “yet,” or “longer.” Two decades of suffering and separation required more than a few moments to express.

This reunion clearly means as much to Joseph as it does to Jacob.

Verse 30. Israel said to Joseph, “Now let me die, since I have seen your face and know that you are still alive.”

Jacob and his large family have left behind the Promised Land of Canaan. They arrived in the land of Goshen in Egypt, at the request of the ruler, known by the title of Pharaoh (Genesis 45:16–20). Joseph, sold into slavery by his brothers many years earlier (Genesis 37:24–28), has provided a place for Jacob and his descendants to ride out the severe famine in the region (Genesis 45:9–11). Jacob has only recently learned that Joseph is alive, thinking him dead all these years (Genesis 37:31–34).

When Jacob first learned of Joseph’s supposed death—a lie told by his jealous older sons (Genesis 37:4,8)—he expressed intense grief. As is common in many languages and cultures, he phrased this in terms of death: mourning so powerful that he felt it would kill him (Genesis 37:35). After being reunited with the son he thought dead, Jacob says something similar but from a positive perspective. He again references death, but this time with a sense of joy and peace; he can die fulfilled and happy since he has seen Joseph alive. As it happens, Jacob will live several more years before dying in Egypt. He will be buried by Joseph at the family tomb back in the land of Canaan (Genesis 50).

Joseph’s next step is to prepare his family to live in harmony with the Egyptian people. This includes an understanding of local culture and prejudices (Genesis 46:31–34).

Verse 31. Joseph said to his brothers and to his father ‘s household, “I will go up and tell Pharaoh and will say to him, ‘My brothers and my father ‘s household, who were in the land of Canaan, have come to me.

The ruler of Egypt was known by the title Pharaoh. He had personally ordered his second-in-command, Joseph, to bring his family and all that they own to Egypt to survive a famine (Genesis 45:16–20). Joseph had found favor due to his God-given prophesy of the coming famine and his preparations for it (Genesis 41:28–30). Under the direction of God, Joseph had literally saved Egypt and the surrounding regions from devastating starvation. This rescue now includes his own estranged family.

Jacob and the family have now arrived, with God’s blessing (Genesis 46:1–4), leaving the Promised Land of Canaan. They have brought all they own to the land of Goshen. After an emotional reunion with his father (Genesis 46:28–30), Joseph turns to preparing his family to meet the ruler and to secure their position in Egypt. Part of this includes explaining local custom and prejudice, so the family can integrate more easily into the culture (Genesis 46:32–34).

Verse 32. And the men are shepherds, for they have been keepers of livestock, and they have brought their flocks and their herds and all that they have.’

Joseph’s father Jacob, and his large family, have arrived in Egypt in the land of Goshen. They have come at the insistence of Pharaoh with the promise they would be given the best of the land (Genesis 45:16–20). Jacob has accepted this offer, with God’s blessing (Genesis 46:1–4). His family faced starvation from the severe famine. Joseph understood that God’s intention all along was to install him in a position of power in Egypt in order that his family might be saved at this very time (Genesis 45:7–8).

Having reunited, Joseph seems intent on securing his family’s position in Goshen with Pharaoh’s full enthusiasm. This includes presenting themselves honestly, but with as little offense as possible to the local culture (1 Corinthians 10:32). He wants to present the people of Israel as lifelong herdsmen, emphasizing their relationship with cattle, which were held in high regard by Egyptian culture. At the same time, Joseph seems to downplay the family’s association with sheep, which were not so honored (Genesis 46:33–34).

Verse 33. When Pharaoh calls you and says, ‘What is your occupation?’

The ruler of Egypt—known by the title Pharaoh—had personally commanded Joseph to move his family to Egypt with all they own to survive an intense famine (Genesis 45:16–20). Ever responsible, Joseph is coaching his family about the best way to respond to questions Pharaoh may ask about their occupation. His strategy includes honesty, but with a level of tact, respecting Egyptian culture and customs.

Joseph intends to present his family as herdsman. He doesn’t want to suggest they do any other kind of work. This echoes a concern expressed in modern cultures about immigration. Joseph might have been eager to reassure the people of Egypt about the new Hebrew immigrants. Some may have feared that newcomers connected to a powerful man like Joseph might take jobs or business away from Egyptian citizens. Instead, Joseph will encourage his family to insist that they are and have always been shepherds and herdsman.

At the same time, Joseph’s advice is to emphasize the family’s work with livestock. Cattle were honored in Egyptian culture, while sheep were not. This might have had the additional motive of encouraging separation. By referencing shepherding, Joseph would also encourage settlement of Israel apart from Egyptian culture at large.

Verse 34. you shall say, ‘Your servants have been keepers of livestock from our youth even until now, both we and our fathers,’ in order that you may dwell in the land of Goshen, for every shepherd is an abomination to the Egyptians.”

Joseph is preparing his father and his brothers to meet Pharaoh for the first time. They have come to Egypt, to the land of Goshen, at Pharaoh’s invitation (Genesis 45:16–20). Now that they have arrived, Joseph seems very concerned that they present themselves to Pharaoh only as keepers of livestock and not as tradesmen in any other industry. He notes that Egyptians have a distaste for shepherds—so he might be asking them to emphasize their family’s role in raising cattle, as those animals were more respected in Egyptian culture.

Perhaps Joseph is working to ensure that Pharaoh feels comfortable giving his family enough land to support the livestock they have brought with them. He may be seeking to assure other Egyptians that these newcomers will be able to support themselves—at least when the famine ends (Genesis 45:9–11)—if given enough land in Goshen for their herds.

Joseph’s dramatic statement about Egyptian views of shepherds is not clear. He might have been referring to the relative honor given to animals like cattle, over animals like sheep. He may have meant that Egyptians literally thought of sheepherders as unclean or dirty people. In some ancient cultures, nomadic people were thought to be untrustworthy, and shepherds often carried a lesser reputation.

In any case, Joseph isn’t hiding his family’s relationship with sheep. Rather, he wants it to be clear that they work as animal-raisers (Genesis 46:31–32). That’s how they will describe themselves to Pharaoh in the following chapter—although they don’t seem to use his level of tact (Genesis 47:3). One possible explanation is that Joseph wanted to provide for his family, but also keep them from integrating too deeply into the pagan Egyptian culture. Perhaps this was an attempt to give them their own space in Goshen where they could thrive and continue as their own separate people.

End of Chapter 46.

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