CHAPTER 46

46:1 And Israel departed, he and all that he had, and came to the well of the oath; and he offered sacrifice to the God of his father Isaac. 2 And God spoke to Israel in a night vision, saying, Jacob, Jacob; and he said, What is it? 3 And he says to him, I am the God of thy fathers; fear not to go down into Egypt, for I will make thee there a great nation. 4 And I will go down with thee into Egypt, and I will bring thee up at the end; and Joseph shall put his hands on thine eyes. 5 And Jacob rose up from the well of the oath; and the sons of Israel took up their father, and the baggage, and their wives on the waggons, which Joseph sent to take them. 6 And they took up their goods, and all their property, which they had gotten in the land of Chanaan; they came into the land of Egypt, Jacob, and all his seed with him. 7 The sons, and the sons of his sons with him; his daughters, and the daughters of his daughters; and he brought all his seed into Egypt. 8 And these are the names of the sons of Israel that went into Egypt with their father Jacob—Jacob and his sons. The first-born of Jacob, Ruben. 9 And the sons of Ruben; Enoch, and Phallus, Asron, and Charmi. 10 and the sons of Symeon; Jemuel, and Jamin, and Aod, and Achin, and Saar, and Saul, the son of a Chananitish woman. 11 And the sons of Levi; Gerson, Cath, and Merari. 12 And the sons of Judas; Er, and Aunan, and Selom, and Phares, and Zara: and Er and Aunan died in the land of Chanaan. 13 And the sons of Phares were Esron, and Jemuel. And the sons of Issachar; Thola, and Phua, and Asum, and Sambran. 14 And the sons of Zabulun, Sered, and Allon, and Achoel. 15 These are the sons of Lea, which she bore to Jacob in Mesopotamia of Syria, and Dina his daughter; all the souls, sons and daughters, thirty-three. 16 And the sons of Gad; Saphon, and Angis, and Sannis, and Thasoban, and Aedis, and Aroedis, and Areelis. 17 And the sons of Aser; Jemna, Jessua, and Jeul, and Baria, and Sara their sister. And the sons of Baria; Chobor, and Melchiil. 18 These are the sons of Zelpha, which Laban gave to his daughter Lea, who bore these to Jacob, sixteen souls. 19 And the sons of Rachel, the wife of Jacob; Joseph, and Benjamin. 20 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. 21 and the sons of Benjamin; Bala, and Bochor, and Asbel. And the sons of Bala were Gera, and Noeman, and Anchis, and Ros, and Mamphim. And Gera begot Arad. 22 These are the sons of Rachel, which she bore to Jacob; all the souls eighteen. 23 And the sons of Dan; Asom. 24 And the sons of Nephthalim; Asiel, and Goni, and Issaar, and Sollem. 25 These are the sons of Balla, whom Laban gave to his daughter Rachel, who bore these to Jacob; all the souls, seven. 26 And all the souls that came with Jacob into Egypt, who came out of his loins, besides the wives of the sons of Jacob, even all the souls were sixty-six. 27 And the sons of Joseph, who were born to him in the land of Egypt, were nine souls; all the souls of the house of Jacob who came with Joseph into Egypt, were seventy-five souls.28 And he sent Judas before him to Joseph, to meet him to the city of Heroes, into the land of Ramesses. 29 And Joseph having made ready his chariots, went up to meet Israel his father, at the city of Heroes; and having appeared to him, fell on his neck, and wept with abundant weeping. 30 And Israel said to Joseph, After this I will gladly die, since I have seen thy face, for thou art yet living. 31 And Joseph said to his brethren, I will go up and tell Pharao, and will say to him, My brethren, and my father’s house, who were in the land of Chanaan, are come to me. 32 And the men are shepherds; for they have been feeders of cattle, and they have brought with them their cattle, and their kine, and all their property. 33 If then Pharao call you, and say to you, What is you occupation? 34 Ye shall say, We thy servants are herdsmen from our youth until now, both we and our fathers: that ye may dwell in the land of Gesem of Arabia, for every shepherd is an abomination to the Egyptians.

AUGUSTINE OF HIPPO. (Gen. 46:6-7). WHAT DOES HIS DAUGHTERS AND DAUGHTERS OF HIS DAUGHTERS MEAN? —And Jacob and all his descendants, and his sons, and his sons' sons, and his daughters, and the daughters of his daughters, went into Egypt. We ask how his daughters and his daughters' daughters can be said, when Scripture states that Jacob had only one daughter. The answer is that, as we said before, daughters can be understood when the granddaughters, just as all the children of Israel designate, in turn, all the people propagated from it. But in this case, when he says the daughters of his daughters, alluding to Dinah only, he puts the plural for the singular, as the singular is also used for the plural. It may also be accepted that the daughters-in-law may have been called daughters. [Question 149]

(Gen 46:15). WHAT DO YOU HEAR ABOUT THE SOULS OF JACOB? — In relation to what Scripture says, that Leah begot so many souls, or that so many souls left the thigh of Jacob, we must note how it is answered to those who try to confirm by this text that the fathers propagate the souls at the same time as the bodies. Well, no one can doubt that with this expression the author speaks of souls to refer to people, as when one mentions the part to refer to the whole. In spite of this, there is the problem of separating the part that has given name to the whole, that is to say, the soul, whose name designates the complete man, of what the text says next: “they left his thighs (Gen. 46:26).” Well, even if only the souls are mentioned, it is necessary to accept that only the body left Jacob. But to solve the problem we must investigate the modes of expression of the Scriptures. [Question 150]

ON THE THIRTY-THREE SOULS OF LEAH IN MESOPOTAMIA. — These are the children whom Leah gave to Jacob in Mesopotamia of Syria and also his daughter Dinah. His sons and daughters were a total of thirty-three souls. Were all these thirty-three people born from Leah in Mesopotamia of Syria? Certainly six sons and a daughter were born, and the grandchildren whom they gave him are mentioned. Now if the matter had first arisen concerning Benjamin alone, when counting the twelve sons Jacob and naming them, it was said: These are the sons of Jacob who came to him in Mesopotamia of Syria (Gen. 35:26), how much greater trouble is now presented to know how thirty-three people of Syria were born from Leah, unless that expression was used as if it meant that all those whose parents were born there had been born there! For the rest, there is no longer any doubt that mentioning the daughters refers to a single daughter, and therefore, the plural is used instead of the singular. [Question 151]

(Gen 46:26-27). ON THE NUMBER OF PEOPLE WHO ACCOMPANIED JACOB TO EGYPT. —What the Scripture says about sixty-six persons entering with Jacob in Egypt, excepting of course the sons of Joseph, and what he then adds, counting already to the sons of Joseph, who were seventy-five persons who entered with Jacob in Egypt, we must interpret it as follows: these are the individuals who were in the house of Jacob when he entered Egypt. Because it is clear that those he met there did not take them with him. But if we diligently inquire into the truth, we find that two, Ephraim and Manasseh, were already born when he entered, which, it is said, not only have the Hebrew codices in this passage, but the Septuagint itself in the Exodus (1:5), and the Septuagint's version do not seem to me wrong in this, for this, by some mystical meaning and, using a certain prophetic freedom, wanted to complete this number, if still living Jacob, spread from the two sons, Manasseh and Ephraim, those individuals whom the Septuagint version believed should be added to the number of the people of the house of Jacob. Now if, on the one hand, it is known that Jacob lived seventeen years in Egypt (Cf. Gen. 47:28), on the other hand, it is not known how the sons of Joseph could have grandchildren, while Jacob still lived. Jacob, in fact, entered Egypt the second year of the famine. Joseph's children, on the other hand, were born in the years of abundance (Cf. Gen. 46:21), although they do not know the years of the abundance in which they were born. From the first year of the abundance to the second year of the famine, when Jacob entered Egypt, there are nine years. If we add to these the seventeen years that Jacob lived there, he was twenty-six years old. How could young people under the age of twenty-six have grandchildren? This question cannot be resolved by any Hebrew text. For how could Jacob have so many grandchildren before entering Egypt, even of his son Benjamin, who at that time came to his brother Joseph? For the Scripture not only speaks of Jacob having children, but also grandchildren and great-grandchildren, all of whom must be added to those sixty-six persons with whom Jacob entered into Egypt, as it says even the Hebrew text itself. It is also necessary to consider the fact that while Joseph and his children are only eight, Benjamin and his children are eleven in all, not nineteen among all, as indeed eight are eleven plus, but the sum throws the figure of eighteen. And besides, Joseph and his children are not eight people, but they are said to be nine, when in reality only eight appear. These problems, which seem unsolvable, undoubtedly contain a great meaning; but I do not know if I will be able to agree all things literally, especially the numbers that in the Scriptures are absolutely sacred and are full of mysteries, as we believe with all reason, based on some numbers that we have been able to know by them. [Question 152]

(Gen 46:32-34). WHY THE SCRIPTURES PRAISE IN THE PATRIARCHS THEIR PROFESSION, SHEPHERDS OF HERDS. — When speaking of the patriarchs, it is made more explicit that they were shepherds from their youth, just as their fathers had been. And rightly so, because no doubt is given the just servitude and the right rule when the cattle serve man and man dominates the cattle. Indeed, in the creation of man, Scripture says: Let us make man in our image and likeness, and have power over the fish of the sea, and over the birds of the air, and over all the cattle that are upon the earth (Gen. 1:26). Here it is hinted that reason must rule over irrational life. And iniquity or adversity made man a servant of man. Iniquity, no doubt, according to the words of the Scripture: Cursed be Canaan; will be a servant of his brothers (Gen. 9:25). Adversity also, as happened to Joseph, sold by his brothers as a servant to a foreigner. The wars gave rise to the first to whom this name of slaves was given in the Latin language. For the man overcome by another man, who by right of war could have been killed, by pardoning his life, became a servant. They are also called mancipia (slave), because they have been captured by hand. There is also a natural order in men, so that women serve their husbands and children to their fathers. For in this too there is a justification, which is that the weakest reason serves the strongest. There is, therefore, a clear justification and legal right in names, so that those who excel in reason, also excel in the domain. But as in the present world this is disturbed by the iniquity of men or by the diversity of fleshly natures, the righteous endure temporal perversity, since on the day of death they are to obtain the most ordained and everlasting happiness. [Question 153]

(Gen. 46:34). THE EGYPTIANS, FIGURE OF THE PRESENT WORLD. — For every shepherd is an abomination to the Egyptians. The Egyptians, who symbolize the figure of this world in which abounding iniquity, rightly abhor every shepherd, for a righteous man is an abomination to the ungodly. [Question 154]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. And having gone to the Oath Well (Gen. 46:1), after giving thanks to the Lord, he offered a sacrifice to the God of his father Isaac. Let us learn by this example, whatever the matter that preoccupies us, a business, a journey, to offer first to the Lord the sacrifice of prayer, not to put ourselves to work before having invoked his support, at last imitating the piety of those just. He offered a sacrifice to the God of his father Isaac: it is to make you understand that he walked in the footsteps of his father, and that he served God in the manner of Isaac. And he had no sooner testified his thanksgiving than he felt the effects of the favor from on high. Considering the length of the journey and his old age, he feared that death would come to surprise him before the meeting which was to make him enjoy the sight of his son. He therefore conjures the Lord to prolong his life until he has tasted this perfect happiness. And see how the good God fully hears this righteousness. God says to Israel in a night vision: Jacob, Jacob! (Ibid. 2) I am the God of your fathers: Do not be afraid to go to Egypt, for I will give you back the head of a great people. (Ibid. 3) I will go with you, and I will bring you back, and Joseph will close your eyes with his hands. (Ibid. 4) See how the Lord just promises what he wants, or rather well beyond. In his generosity he bids on our demands, faithful to his love for men. Do not be afraid to leave for Egypt. Jacob was worried because of the length of the trip; God said to him, "Do not let yourself be stopped by the infirmity of old age. I will give you back the leader of a great people, and I will go with you to Egypt. I will help you, I will make all obstacles clear before you; Notice the affability of this word: I will go with you to Egypt. What happiness is more complete than having God for a traveling companion? Then the consolation which the old man needed above all; Joseph will close your eyes with his hands. This beloved, himself will take care of you, he will close your eyes. So be in joy and without alarms, and set off on your journey. See now with what joy the righteous accomplishes this journey, reassured that he is by the divine promise. Jacob arose, and his sons with him. (Ibid. 5) And they took all their goods and came to Egypt. (Ibid. 6) Sixty-six souls followed him to Egypt. (Ibid. 7) And Joseph with the sons who were born to him made nine persons; so that in all, there were with Joseph seventy-five souls. For what purpose does divine scripture mark this number accurately? It is to let us know how the divine prediction was realized, thus conceived: I will restore to you the head of a great people. (Ex. 12:37) For the race of Israel, which began with these seventy-five souls, increased to the number of six hundred thousand. Do you see how it is not by chance or without motive that the sacred author informs us of the number of persons who came to settle in Egypt; he wants us to measure the development of this family and teach us not to doubt the promises of God. Just think that after the death of Jacob, the king of the Egyptians, despite all his efforts to limit the multiplication of this race and stop the spread, could not succeed, it did on the contrary that grow and increase again; and then, remain struck with admiration in the face of the Providence of God who infallibly realizes his decrees, some obstacles which oppose it. But let us consider all the following, in order to see how Jacob finally enjoys this happy meeting. When he drew near to Egypt, he sent Judah before him to Joseph, to let him know that his father was coming. (Ibid. 28) At this news, Joseph had his chariot tied up, went to meet his father, and when he was in his presence, he threw himself and his neck, and shed abundant tears. (Ibid. 29) This is what I said at the beginning, that excess of joy often tears away tears. He threw himself on his neck and cried, what am I saying? he shed abundant tears. For he immediately recollects himself and his own misfortunes, and what his father suffered because of him; he thinks of the length of time gone by, and how it is against all hope that he sees his father, that his father sees him again, and he pours out a torrent of tears, all at once manifesting the excess of his joy, and giving thanks to the Lord for what had happened. And Jacob said of Joseph, I may die now; since I saw your face. Because you live again. (Ibid. 30) I got what I wanted; I have tasted a happiness to which I no longer expected; what I had ceased to hope is realized; I have lived long enough, for I have seen the one I was crying, and it is enough for my full satisfaction to know that you are still alive, you whom I thought dead for a long time and devoured by ferocious beasts. It is the word of a father, a word full of tenderness, and apt to manifest the treasure of affection which was in reserve in his soul. And Joseph said to his brethren, I will go and tell this news to Pharaoh, and I will say to him, My brethren are come, they are shepherds. (Ibid. 31) They are herdsmen and they bring their cattle and their oxen. (Ibid. 32) So if Pharaoh calls you and says: What is the job? Answer (Ibid. 33): We are herders. For every shepherd of sheep is an object of abomination to the Egyptians. (Ibid. 34) [Homilies on Genesis]