Genesis 46

Genesis 46 records the relocation of the patriarch Jacob and his entire family from Canaan to Egypt, a pivotal step in the fulfillment of God's redemptive timeline. The narrative shifts from the promises given in Canaan to the preservation of the covenant seed in the land of Egypt.

• Jacob arrives at Beer-sheba, where he seeks divine counsel through sacrifice and receives a vision from God.
• God reaffirms his covenant, commands Jacob to fear not, and promises that He will go down with him to Egypt.
• The text catalogs the complete list of Jacob's descendants who migrated to Egypt, emphasizing the growth of the family line.
• Judah is sent ahead to facilitate the meeting in Goshen, leading to an emotional reunion between Jacob and Joseph.
• Joseph instructs his family to maintain their identity as shepherds when appearing before Pharaoh to ensure they are settled in the land of Goshen.

• The transition from Canaan to Egypt marks the end of the patriarchal period within the promised land.
• The inclusion of the census (sixty-six persons plus Jacob's immediate family, totaling seventy) emphasizes the numeric growth of the seed of Abraham.
• The mention of Goshen as the place of settlement, which isolated the family from the Egyptian populace and protected their distinct identity.
• The description of shepherds as an 'abomination' to Egyptians, which serves as a cultural buffer preventing assimilation.

This chapter bridges the patriarchal narrative of Genesis with the future exodus narrative, fulfilling the divine prophecy given to Abraham in Genesis 15:13 regarding the sojourn in a foreign land. It ensures the preservation of the covenant lineage as God brings the family into the 'furnace' of Egypt to become a great nation.

God sovereignly orchestrates the movement of His people, promising His presence in the journey and preservation of the covenant family even in the midst of difficult transitions.

The text moves from a solemn act of worship and divine command to a structured genealogical record, concluding with the practical, strategic arrival and reunion in Egypt.

• I will there make of thee a great nation (v. 3)
• I will go down with thee into Egypt (v. 4)
• I will also surely bring thee up again (v. 4)

• fear not to go down into Egypt (v. 3)
• ye shall say, Thy servants' trade hath been about cattle (v. 34)

• The movement to Egypt coincides with a massive regional famine, making Egypt the stable breadbasket of the ancient Near East.
• Goshen was an area in the eastern Nile Delta, suitable for pastoral grazing, which allowed the Israelites to maintain their cultural lifestyle separate from the urban centers of Egypt.

• The text notes that 'every shepherd is an abomination unto the Egyptians' (v. 34). Historically, this likely reflects Egyptian cultural prejudice against nomadic or semi-nomadic groups, as the Egyptians highly valued agriculture and permanent settlement.
• The usage of 'wagons' (עֲגָלָה H5699) sent by Pharaoh demonstrates the favor and status Joseph held in the Egyptian court.

• This passage serves as the conclusion to the Joseph cycle, transitioning the narrative focus from individual patriarchal stories to the development of the nation of Israel.
• The genealogical list serves as a theological bridge, connecting the individual patriarchs to the national entity that will eventually leave Egypt.

• This passage fulfills the prophecy given to Abraham in Genesis 15:13-14 regarding the sojourn and future deliverance of his offspring.
• The text connects back to the naming of the patriarchs (Jacob to Israel, v. 1, 2) and their origins in Paddan-aram (v. 15).

• The mention of 'Fear not' (v. 3) echoes the divine encouragement given throughout Genesis to Isaac (26:24) and Jacob (28:13-15).

• Jacob (יַעֲקֹב H3290) and Israel (יִשְׂרָאֵל H3478) are used interchangeably throughout the chapter, emphasizing his dual identity as the individual ancestor and the father of the nation.
• The Hebrew verb 'go down' (יָרַד H3381) carries the connotation of moving to a lower region, both geographically into Egypt and potentially in the sense of a humble position.
• The term 'offered sacrifices' (זָבַח H2076) indicates a formal act of worship at the border of Canaan, signaling Jacob's recognition that this move required divine permission.
• Matthew Henry observes that the slow fulfillment of the promise ('It was now 215 years since God had promised Abraham... yet that branch... had only increased to seventy') demonstrates that God's timing often differs from human expectations, but His commitment to the promise remains steadfast.

• The distinction between those who came 'out of his loins' (v. 26) versus those who were already in Egypt (Joseph's family, v. 27).
• The strategic placement of the family in Goshen by Joseph is presented as a protective measure, not just a matter of convenience.

• There is a long-standing historical debate regarding the total number listed (66 vs. 70). Critics often point to different counting methods for children versus grandchildren or wives, while commentators usually reconcile the figures by noting that the 'seventy' is a representative, covenantal number that may include Joseph's immediate family and account for different ways of tallying 'souls' (some excluding wives, some including specific subsets).