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  44:18–34 An eloquent and contrite plea for mercy, replete with reference to the aged father’s delight in and doting upon the youngest son (vv. 20, 30) and the fatal shock should he be lost (vv. 22, 29, 31, 34). Judah’s evident compassion for Jacob and readiness to substitute himself for Benjamin in slavery finally overwhelmed Joseph—these were not the same brothers of yesteryear (45:1).

  Genesis 45

  45:1–8 Stunned by the revelation of who it really was with whom they dealt, the brothers then heard expressed a masterpiece of recognition of and submission to the sovereignty of God, i.e., His providential rule over the affairs of life, both good and bad. See note on 41:43–45.

  45:6 these two years. Joseph would have been 39 years old and away from his brothers for 22 years (37:2).

  45:7 to preserve a posterity. Words reflecting, on Joseph’s part, an understanding of the Abrahamic Covenant and its promise of a nation (cf. chaps. 12; 15; 17).

  45:8 father to Pharaoh. A title which belonged to viziers and which designated one who, unrelated to Pharaoh, nevertheless performed a valuable function and held high position, which in Joseph’s case was “lord of all Egypt” (v. 9). A new and younger Pharaoh now reigned, Senusert III, ca. 1878–1841 B.C.

  45:10 land of Goshen. This area, located in the NE section of the Egyptian Delta region, was appropriate for grazing the herds of Jacob (cf. 47:27; 50:8). Over 400 years later, at the time of the Exodus, the Jews still lived in Goshen (cf. Ex. 8:22; 9:26).

  45:14, 15 Reconciliation was accomplished with much emotion, which clearly showed that Joseph held no grudges and had forgiven them, evidencing the marks of a spiritually mature man. See note on 50:15–18. It had been 22 years since the brothers sold Joseph into slavery.

  45:16 So it pleased Pharaoh. The final seal of approval for Joseph’s relatives to immigrate to Egypt came unsought from Pharaoh (vv. 17–20).

  45:24 troubled along the way. A needed admonition because they would have so much sin to think about as they readied their confession to their father.

  45:26 Jacob’s heart stood still. Like his sons (v. 3), Jacob was stunned by the totally unexpected good news. Even though the record is silent on the matter, this was the appropriate occasion for the sons to confess their crime to their father.

  Genesis 46

  46:1 offered sacrifices. The route to Egypt for Jacob went via Beersheba, a notable site about 25 mi. SW of Hebron and favorite place of worship for both Abraham and Isaac (21:33; 26:25).

  46:2–4 God spoke…in the visions. Jacob’s anxiety about his departure to Egypt was allayed by the Lord’s approval and confirmation of his descendants returning as a nation. God had previously appeared/spoken to Jacob in 28:10–17; 32:24–30; 35:1, 9–13.

  46:4 hand on your eyes. A promise of dying peacefully in the presence of his beloved son (cf. 49:33).

  46:6 went to Egypt. Ca. 1875 B.C. They remained 430 years (Ex. 12:40) until the Exodus in 1445 B.C.

  46:8–27 The genealogical register, separately listing and totaling the sons per wife and handmaid, is enveloped by notification that it records the sons/persons of Jacob who went to Egypt (vv. 8, 27). Ancient Near Eastern genealogies could include historical notes as is true here, namely the death of Er and Onan (v. 11), and that Laban gave the handmaids to his daughters (vv. 18, 25).

  46:8 the children of Israel. This was the first time that author Moses referred to the family as a whole in this way, although “in Israel” had been used by the sons of Jacob before (cf. 34:7).

  46:26 sixty-six persons. The total of vv. 8–25 is 70, from which Er, Onan, Manasseh, and Ephraim need to be deleted.

  46:27 seventy. Jacob, Joseph, Manasseh, and Ephraim should be added to the 66. The 75 of Acts 7:14 included an additional 5 people, born in the land, which were added in the LXX reading of 46:8–27 (cf. Ex. 1:5; Deut. 10:22). These 5 included two sons of Manasseh, two sons of Ephraim, and one grandson of the latter. See note on Ex. 1:5.

  46:28 sent Judah before him. Once again Judah was the leader going ahead as Jacob’s representative, not Reuben. See note on 44:16. Goshen. See note on 45:10.

  46:31–34 Joseph’s instructions about his preparatory interview with Pharaoh were designed to secure his relatives a place somewhat separate from the mainstream of Egyptian society. The social stigma regarding the Hebrews (43:32), who were shepherds also (v. 34), played a crucial role in protecting Israel from intermingling and losing their identity in Egypt. See note on 43:32.

  Genesis 47

  47:1–6 in the land of Goshen. By informing Pharaoh of where he had located his family (cf. 45:10; 46:28) and then by having the family’s 5 representatives courteously request permission to reside in Goshen (vv. 2, 4), Joseph, wise to court procedures, paved the way for Pharaoh’s confirmation and approval (v. 6).

  47:7, 10 Jacob blessed Pharaoh. The aged patriarch’s salutations pronounced, undoubtedly in the name of God, a benediction on Pharaoh Senusert III (see note on 45:8) for his generosity and his provision of a safe place for Jacob’s family. Though Senusert III had ascended to the throne before the famine ended, he honored his father’s commitments.

  47:9 my pilgrimage…few and evil. Since neither Jacob nor his fathers had actually possessed the land of Canaan, describing life as a pilgrimage was a fitting evaluation to give. In addition, his years seemed few in contrast to those of the two who had visited Egypt long before him, Abraham and Isaac (175 and 180 years respectively). And still overshadowed with pessimism, the days were “evil,” in the sense of toil and trouble, of many sorrows, distresses, and crises. See note on 48:15.

  47:11 land of Rameses. An alternative designation for Goshen (cf. 46:34; 47:1, 6), with this name perhaps used later to more accurately describe the region for Moses’ contemporary readers. See note on Ex. 1:11 regarding the name Rameses (“Raamses” being the alternate spelling in Exodus). This region is also called Zoan elsewhere (cf. Ps. 78:12, 43).

  47:12 according to the number in their families. A rationing system was evidently in operation.

  47:13–24 When the famine finally exhausted the Egyptians’ supply of money, Joseph accepted animals in exchange for grain (v. 17). After the animals ran out, the people were desperate enough to exchange their land (vv. 19, 20). Eventually, Pharaoh owned all the land, except what was the priests’ (v. 22), though the people were allowed to work the land and pay one-fifth of its yield to Pharaoh (v. 24). Whatever may have been the land tenure system at that time, some private land ownership did at first exist, but finally, as in a feudal system, all worked their land for Pharaoh. Landed nobility did lose out and declined during major social reforms undertaken under Senusert III. This is the first record in Scripture of a national income tax, and the amount was 20 percent. Later, after the Exodus, God would prescribe tithes for Israel as national income taxes to support the theocracy (see Mal. 3:10).

  47:15 when the money failed. The severity of the famine finally bankrupted all in Egypt and Canaan. With no monetary instruments available as a medium of exchange, a barter system was established (vv. 16–18).

  47:16–18 Land soon replaced animals as the medium of exchange.

  47:25, 26 The extra measures imposed by Joseph to control the impact of the famine, i.e., moving parts of the population into cities (v. 21) and demanding a one-fifth tax on crop yields (v. 24), did not affect his approval ratings (v. 25). Whatever the gain to Pharaoh, the people obviously understood that Joseph had not enriched himself at their expense.

  47:27, 28 grew and multiplied. For 17 years, Jacob was witness to the increase; he had a glimpse of God’s promise to Abraham, Isaac, and himself in the process of being fulfilled.

  47:29 your hand under my thigh. Cf. Abraham and Eliezer in Gen. 24:9. do not bury me in Egypt. With the customary sign of an oath in that day, Joseph sincerely promised to bury Jacob, at his request, in the family burial cave in Canaan (cf. 49:29–32).

  47:31 Cf. Heb. 11:21.

  Genesis 48

  48:3–6 After summarizing God’s affirm
ation of the Abrahamic Covenant to himself, Jacob/Israel, in gratitude for Joseph’s great generosity and preservation of God’s people, formally proclaimed adoption of Joseph’s sons on a par with Joseph’s brothers in their inheritance, thus granting to Rachel’s two sons (Joseph and Benjamin) 3 tribal territories in the Land (cf. v. 16). This may explain why the new name, Israel, was used throughout the rest of the chapter.

  48:4 Cf. Acts 7:5.

  48:8 Who are these? Blind Jacob asked for identification of Joseph’s sons before he would pronounce their blessings. Perhaps, at this point, he recollected the time of blessing before his own father and the trick played on blind Isaac (27:1–29).

  48:14 guiding his hands knowingly. Intentionally crossing his hands, Jacob altered what Joseph expected to happen and placed his right hand on the youngest, not on the firstborn. When Joseph attempted to correct Jacob’s mistake (vv. 17, 18), he learned that Jacob knew exactly what he was doing (vv. 19, 20). The patriarchal blessing took on prophetic significance with such action and words, since Ephraim would be the most influential of the two to the extent that Ephraim would become a substitute name for Israel (see note on 48:19).

  48:15 blessed Joseph. With hands on the sons’ heads, Jacob uttered the prayer-wish for Joseph, which indicated by his wording that these two would be taking his son’s place under Abraham and Isaac. See note on vv. 3–6.

  48:15, 16 Pessimism no longer overshadowed Jacob’s testimony; he recognized that every day had been under God’s hand or that of His Angel (see note on 16:13). This was a different evaluation of his life than previously given (47:9).

  48:16 redeemed me. This is the first mention of God as redeemer, deliverer, or Savior.

  48:19 younger brother shall be greater. Ephraim did indeed become the dominant tribe of the 10 northern tribes, eventually being used as the national designate for the 10 tribes in the prophets (Is. 7:2, 5, 9, 17; Hos. 9:3–16).

  48:21 bring you back. Dying Jacob gave voice to his undying trust in God’s taking his descendants back to Canaan.

  48:22 one portion…with my sword. Jacob’s history does not record any conquest of Amorite land. He did purchase property from the children of Hamor (Gen. 33:19) but that was not by conquest. At some time this military event had actually occurred, but for some unknown reason it finds no other mention in God’s revelation.

  Genesis 49

  49:1–28 With Judah and Joseph receiving the most attention (vv. 8–12, 22–26), the father’s blessing portrayed the future history of each son, seemingly based upon their characters up to that time. The cryptic nature of the poetry demands rigorous analysis for correlating tribal history with Jacob’s last word and testament. See Moses’ blessing on the tribes in Deut. 33, ca. 1405 B.C.

  49:1 in the last days. The key expression leading into the poetic content of Jacob’s prediction for each son often signifies the last days in prophetic literature (Is. 2:2; Ezek. 38:16) or points more generally to “the latter days” (Deut. 4:30; 31:29), i.e., in the sense of “in subsequent days.”

  49:2–27 The names of the sons are not given in birth order (cf. 29:32—30:24; 35:18), nor in the pattern of wife, then handmaid (cf. 46:8–25). The order is as per the mother: 1) the 6 sons of Leah; 2) one son of Bilhah; 3) two sons of Zilpah; 4) one son of Bilhah; and 5) the two sons of Rachel. Other than the reversal of Leah’s fifth and sixth sons, the others remain in chronological order in relation to their mothers. No other pattern is discernible. It may have been nothing more than a mnemonic device, or just how Jacob personally had come to recall them to mind.

  49:3, 4 The seriousness of Reuben’s sin (35:22) was not forgotten. Its consequences erased his birthright (1 Chr. 5:1–3), and whatever dignity and majesty he might have had, his tribe received scant mention in Israelite history and produced not one judge, prophet, military leader, or other important person (cf. Judg. 5:15; 1 Chr. 5:1). Moses prayed for this tribe not to die out (Deut. 33:6). “Unstable as water” lit. means “boiling” and shows instability.

  49:5–7 The cruelty and anger of Simeon and Levi at Shechem were not forgotten (34:25). Their consequences affected Simeon who: 1) became the smallest tribe in the second census of Moses (Num. 26:14); 2) was omitted from the blessing of Moses (Deut. 33:8); and 3) later shared territory with Judah (Josh. 19:1–9). Levi was “scattered” (v. 7) throughout Israel; they became, by God’s grace and through their loyalty to God (Ex. 32:26), the priestly tribe and residents of the cities of refuge. Neither possessed their own designated region in the Land, although Levi’s priestly position was certainly a privileged one (cf. Deut. 33:8–11; Josh. 21:1–3). “Hamstrung” means to cut the leg tendons as a means of destroying the animal’s usefulness.

  49:8–12 As strong as a young lion and entrenched as an old lion, to Judah’s line belonged national prominence and kingship, including David, Solomon, and their dynasty (640 years after this), as well as “the one to whom the scepter belongs, “ i.e., Shiloh, the cryptogram for the Messiah, the one also called the “Lion of the Tribe of Judah” (Rev. 5:5). On the march through the wilderness, Judah went first (Num. 10:14) and had the largest population in Moses’ census (cf. Num. 1:27; 26:22). This language (vv. 11, 12) describes prosperity so great that people will tie a donkey to a choice vine, letting it eat because there is such abundance; wine will be as plentiful as water and everyone will be healthy. This is likely a millennial prophecy.

  49:13 Although Zebulun’s territory did not border the Mediterranean nor the Sea of Galilee, the tribe was situated to benefit from the important trade route, the Via Maris, traversed by sea traders moving through her territory.

  49:14, 15 Issachar, an industrious, robust, hardy, and stalwart tribe, lived up to the name of their founder whose name meant “man of wages” (cf. 1 Chr. 7:1–5; 12:32).

  49:16–18 Dan, whose name meant “Judge,” fathered an aggressive tribe that would also judge in the nation but would not be known for moral stature or religious faithfulness (cf. Judg. 13:2; 18:1ff.; 1 Kin. 12:28–30; 2 Kin. 10:29). Dan would later abandon its land allotment (Josh 19:40–48) and migrate to the extreme north of Israel (Judg. 18:1–31). Jacob’s closing cry expressed hope for Dan in the day when salvation would indeed come to Israel. Dan, however, is omitted in the list of tribes in Rev. 7:4–8.

  49:19 Settling in Transjordan exposed Gad’s people to invasions, making them valiant fighters worthy of victory and commendation (cf. 1 Chr. 5:18–22; 12:8–15).

  49:20 Asher benefited much from occupying the agriculturally rich coastal region N of Carmel, and provided gourmet delights for the palace. Cf. Josh. 19:24–31.

  49:21 Deer-like speed and agility marked Naphtali’s military prowess (cf. Judg. 4:6; 5:18). The song of Deborah and Barak, who hailed from Naphtali (Judg. 4:6), is representative of his eloquent words (Judg. 5).

  49:22–26 Addressed to Joseph, but applicable to his two sons (cf. 48:15–20), these words thrust forth a contrasting experience of growth and prosperity alongside of hostility and conflict. Verses 23, 24 may be a biography of Joseph. No other tribe had such direct reference to the Lord God (vv. 24, 25) in their blessing as addressed to Joseph. The 4 names for God well reflect Joseph’s emphasis on the sovereignty of his God, no matter the misfortune and grief which attended his way (cf. v. 23). Samuel was from Ephraim, Gideon from Manasseh.

  49:27 The warlike nature of the small tribe of Benjamin became well known, as exhibited in their archers and slingers (Judg. 20:16; 1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17) and in their brazen defense of their wickedness in Gibeah (Judg. 19, 20). Both Sauls in the Bible were from this tribe: the first king in Israel (1 Sam. 9:1, 2) and the Apostle Paul (Phil. 3:5).

  49:29–32 Jacob’s dying instructions were fully carried out (cf. 50:12–14). See 23:6–20.

  49:31 there I buried Leah. Honor was finally accorded to Leah in death and in Jacob’s request to be buried alongside his wife, as were his fathers. Burial alongside Rachel, the beloved wife, was not requested.

  49:33 Jacob…breathed his last
. Ca. 1858 B.C. gathered to his people. See note on 25:8.

  Gen. 49:33

  Adam to Israel’s Twelve Tribes

  Genesis 50

  50:2, 3 physicians to embalm. Joseph summoned medical men, who were fully capable of embalming, rather than the religious embalmers in order to avoid the magic and mysticism associated with their practices. Usually in Egypt, mummifying was a 40 day process, which included gutting the body, drying it, and wrapping it.

  50:3–6 Once normal embalming and mourning had been properly observed according to Egyptian custom, Joseph was free to seek permission to conduct a funeral in Canaan.

  50:7–11 Out of respect for Joseph, a substantial escort accompanied him and all his relatives into the land of Canaan. This extraordinary event gave assurance to later generations because the bodies of the 3 patriarchs were in Canaan and Joseph’s bones awaited transport there when, as per Joseph’s last words, God’s promises to the 3 began to be fulfilled.

  50:15–18 The brothers’ guilty consciences reasserted themselves and caused them to seriously underestimate the genuineness of Joseph’s forgiveness and affection for them. Jacob’s concern to plead on his sons’ behalf equally underestimated Joseph’s words and actions toward his brethren.

  50:19 am I in the place of God? This concise question tweaked their memory of his explanation of how God had put him where he was (cf. 45:3–8), in the place God intended him to be at that time.

  50:20 but God meant it for good. Joseph’s wise, theological answer has gone down in history as the classic statement of God’s sovereignty over the affairs of men. See note on 45:1–8.

  50:24 God will surely visit you. Joseph died just as he had lived, firmly trusting in God to carry out His promises (cf. Heb. 11:22). Almost 4 centuries later, Moses took Joseph’s remains out of Egypt (Ex. 13:19) and Joshua buried them at Shechem (Josh. 24:32). to Abraham, to Isaac, and to Jacob. The death of Jacob had finally allowed for the 3 patriarchs to be mentioned together.