Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_46
- Primary Witness Text: And Israel took his journey with all that he had, and came to Beer–sheba, and offered sacrifices unto the God of his father Isaac. And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes. And Jacob rose up from Beer–sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt. And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn. And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. And the sons of Levi; Gershon, Kohath, and Merari. And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul. And the sons of Issachar; Tola, and Phuvah, a...
Connected dataset overlay
- Connected ID:
Genesis_46
- Chapter Blob Preview: And Israel took his journey with all that he had, and came to Beer–sheba, and offered sacrifices unto the God of his father Isaac. And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with th...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 46:1
Hebrew
וַיִּסַּע יִשְׂרָאֵל וְכָל־אֲשֶׁר־לוֹ וַיָּבֹא בְּאֵרָה שָּׁבַע וַיִּזְבַּח זְבָחִים לֵאלֹהֵי אָבִיו יִצְחָֽק׃vayisa'-yishera'el-vekhal-'asher-lvo-vayavo'-ve'erah-shava'-vayizevach-zevachiym-le'lohey-'aviyv-yitzechaq
KJV: And Israel took his journey with all that he had, and came to Beer–sheba, and offered sacrifices unto the God of his father Isaac.
AKJV: And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac.
ASV: And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac.
YLT: And Israel journeyeth, and all that he hath, and cometh in to Beer-Sheba, and sacrificeth sacrifices to the God of his father Isaac;
Exposition: Genesis 46:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Israel took his journey with all that he had, and came to Beer–sheba, and offered sacrifices unto the God of his father Isaac.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:2
Hebrew
וַיֹּאמֶר אֱלֹהִים ׀ לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה וַיֹּאמֶר יַעֲקֹב ׀ יַעֲקֹב וַיֹּאמֶר הִנֵּֽנִי׃vayo'mer-'elohiym- -leyishera'el-vemare'ot-halayelah-vayo'mer-ya'aqov- -ya'aqov-vayo'mer-hineniy
KJV: And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.
AKJV: And God spoke to Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.
ASV: And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.
YLT: and God speaketh to Israel in visions of the night, and saith, ‘Jacob, Jacob;' and he saith, ‘Here am I.’
Commentary Witness (Generated)Genesis 46:2Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:2
Genesis 46:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:2
Named authorities or texts detected in the witness
- Jacob
Exposition: Genesis 46:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:3
Hebrew
וַיֹּאמֶר אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ אַל־תִּירָא מֵרְדָה מִצְרַיְמָה כִּֽי־לְגוֹי גָּדוֹל אֲשִֽׂימְךָ שָֽׁם׃vayo'mer-'anokhiy-ha'el-'elohey-'aviykha-'al-tiyra'-meredah-mitzerayemah-khiy-legvoy-gadvol-'ashiymekha-sham
KJV: And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:
AKJV: And he said, I am God, the God of your father: fear not to go down into Egypt; for I will there make of you a great nation:
ASV: And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:
YLT: And He saith, ‘I am God, God of thy father, be not afraid of going down to Egypt, for a great nation I set thee there;
Commentary WitnessGenesis 46:3Quoted commentary witness
Commentary Witness
Genesis 46:3
Verse 3 Fear not to go down into Egypt - It appears that there had been some doubts in the patriarch's mind relative to the propriety of this journey; he found, from the confession of his own sons, how little they were to be trusted. But every doubt is dispelled by this Divine manifestation. 1. He may go down confidently, no evil shall befall him. 2. Even in Egypt the covenant shall be fulfilled, God will make of him there a great nation. 3. God himself will accompany him on his journey, be with him in the strange land, and even bring back his bones to rest with those of his fathers. 4. He shall see Joseph, and this same beloved son shall be with him in his last hours, and do the last kind office for him. Joseph shall put his hand upon thine eyes. It is not likely that Jacob would have at all attempted to go down to Egypt, had he not received these assurances from God; and it is very likely that he offered his sacrifice merely to obtain this information. It was now a time of famine in Egypt, and God had forbidden his father Isaac to go down to Egypt when there was a famine there, Gen 26:1-3; besides, he may have had some general intimation of the prophecy delivered to his grandfather Abraham, that his seed should be afflicted in Egypt, Gen 15:13, Gen 15:14; and he also knew that Canaan, not Egypt, was to be the inheritance of his family, Genesis 12, etc. On all these accounts it was necessary to have the most explicit directions from God, before he should take such a journey.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 26:1-3
- Gen 15:13
- Gen 15:14
Named authorities or texts detected in the witness
- Joseph
- Egypt
- Abraham
- Canaan
Exposition: Genesis 46:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:4
Hebrew
אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַֽעַלְךָ גַם־עָלֹה וְיוֹסֵף יָשִׁית יָדוֹ עַל־עֵינֶֽיךָ׃'anokhiy-'ered-'imekha-mitzerayemah-ve'anokhiy-'a'alekha-gam-'aloh-veyvosef-yashiyt-yadvo-'al-'eyneykha
KJV: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.
AKJV: I will go down with you into Egypt; and I will also surely bring you up again: and Joseph shall put his hand on your eyes.
ASV: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.
YLT: I--I go down with thee to Egypt, and I--I also certainly bring thee up, and Joseph doth put his hand on thine eyes.'
Commentary Witness (Generated)Genesis 46:4Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:4
Genesis 46:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:4
Named authorities or texts detected in the witness
- Egypt
Exposition: Genesis 46:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:5
Hebrew
וַיָּקָם יַעֲקֹב מִבְּאֵר שָׁבַע וַיִּשְׂאוּ בְנֵֽי־יִשְׂרָאֵל אֶת־יַעֲקֹב אֲבִיהֶם וְאֶת־טַפָּם וְאֶת־נְשֵׁיהֶם בָּעֲגָלוֹת אֲשֶׁר־שָׁלַח פַּרְעֹה לָשֵׂאת אֹתֽוֹ׃vayaqam-ya'aqov-mive'er-shava'-vayishe'v-veney-yishera'el-'et-ya'aqov-'aviyhem-ve'et-tafam-ve'et-nesheyhem-va'agalvot-'asher-shalach-fare'oh-lashe't-'otvo
KJV: And Jacob rose up from Beer–sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.
AKJV: And Jacob rose up from Beersheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.
ASV: And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.
YLT: And Jacob riseth from Beer-Sheba, and the sons of Israel bear away Jacob their father, And their infants, and their wives, in the waggons which Pharaoh hath sent to bear him,
Commentary Witness (Generated)Genesis 46:5Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:5
Genesis 46:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Jacob rose up from Beer–sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:5
Exposition: Genesis 46:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob rose up from Beer–sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:6
Hebrew
וַיִּקְחוּ אֶת־מִקְנֵיהֶם וְאֶת־רְכוּשָׁם אֲשֶׁר רָֽכְשׁוּ בְּאֶרֶץ כְּנַעַן וַיָּבֹאוּ מִצְרָיְמָה יַעֲקֹב וְכָל־זַרְעוֹ אִתּֽוֹ׃vayiqechv-'et-miqeneyhem-ve'et-rekhvsham-'asher-rakheshv-ve'eretz-khena'an-vayavo'v-mitzerayemah-ya'aqov-vekhal-zare'vo-'itvo
KJV: And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:
AKJV: And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:
ASV: And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:
YLT: and they take their cattle, and their goods which they have acquired in the land of Canaan, and come into Egypt--Jacob, and all his seed with him,
Commentary Witness (Generated)Genesis 46:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:6
Genesis 46:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:6
Named authorities or texts detected in the witness
- Canaan
- Egypt
- Jacob
Exposition: Genesis 46:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:7
Hebrew
בָּנָיו וּבְנֵי בָנָיו אִתּוֹ בְּנֹתָיו וּבְנוֹת בָּנָיו וְכָל־זַרְעוֹ הֵבִיא אִתּוֹ מִצְרָֽיְמָה׃vanayv-vveney-vanayv-'itvo-venotayv-vvenvot-vanayv-vekhal-zare'vo-heviy'-'itvo-mitzerayemah
KJV: His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt.
AKJV: His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt. ¶
ASV: his sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt.
YLT: his sons, and his sons' sons with him, his daughters, and his sons' daughters, yea, all his seed he brought with him into Egypt.
Commentary WitnessGenesis 46:7Quoted commentary witness
Commentary Witness
Genesis 46:7
Verse 7 All his seed brought he with him into Egypt - When Jacob went down into Egypt he was in the one hundred and thirtieth year of his age, two hundred and fifteen years after the promise was made to Abraham, Gen 12:1-4, in the year of the world 2298, and before Christ.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 12:1-4
Named authorities or texts detected in the witness
- Abraham
- Christ
Exposition: Genesis 46:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into Egypt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:8
Hebrew
וְאֵלֶּה שְׁמוֹת בְּנֵֽי־יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה יַעֲקֹב וּבָנָיו בְּכֹר יַעֲקֹב רְאוּבֵֽן׃ve'eleh-shemvot-veney-yishera'el-hava'iym-mitzerayemah-ya'aqov-vvanayv-vekhor-ya'aqov-re'vven
KJV: And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.
AKJV: And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.
ASV: And these are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob’s first-born.
YLT: And these are the names of the sons of Israel who are coming into Egypt: Jacob and his sons, Jacob's first-born, Reuben.
Commentary WitnessGenesis 46:8Quoted commentary witness
Commentary Witness
Genesis 46:8
Verse 8 These are the names of the children of Israel - It may be necessary to observe here, First, that several of these names are expressed differently elsewhere, Jemuel for Nemuel, Jachin for Jarib, Gershon for Gershom, etc.; compare Num 26:12; 1Chr 4:24. But it is no uncommon case for the same person to have different names, or the same name to be differently pronounced; See Clarke on Gen 25:18 (note). Secondly, that it is probable that some names in this list are brought in by prolepsis or anticipation, as the persons were born (probably) during the seventeen years which Jacob sojourned in Egypt, see Gen 46:12. Thirdly, that the families of some are entered more at large than others because of their peculiar respectability, as in the case of Judah, Joseph, and Benjamin; but see the tables under Gen 46:20.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 26:12
- 1Chr 4:24
- Gen 25:18
- Gen 46:12
- Gen 46:20
Named authorities or texts detected in the witness
- Clarke
- First
- Nemuel
- Jarib
- Gershom
- Secondly
- Egypt
- Thirdly
- Judah
- Joseph
- Benjamin
Exposition: Genesis 46:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:9
Hebrew
וּבְנֵי רְאוּבֵן חֲנוֹךְ וּפַלּוּא וְחֶצְרוֹן וְכַרְמִֽי׃vveney-re'vven-chanvokhe-vfalv'-vechetzervon-vekharemiy
KJV: And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.
AKJV: And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi. ¶
ASV: And the sons of Reuben: Hanoch, and Pallu, and Hezron, and Carmi.
YLT: And sons of Reuben: Hanoch, and Phallu, and Hezron, and Carmi.
Commentary Witness (Generated)Genesis 46:9Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:9
Genesis 46:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:9
Named authorities or texts detected in the witness
- Reuben
- Hanoch
- Phallu
- Hezron
- Carmi
Exposition: Genesis 46:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:10
Hebrew
וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בֶּן־הַֽכְּנַעֲנִֽית׃vveney-shime'von-yemv'el-veyamiyn-ve'ohad-veyakhiyn-vetzochar-vesha'vl-ven-hakhena'aniyt
KJV: And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.
AKJV: And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. ¶
ASV: And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.
YLT: And sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul son of the Canaanitess.
Commentary Witness (Generated)Genesis 46:10Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:10
Genesis 46:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:10
Named authorities or texts detected in the witness
- Simeon
- Jemuel
- Jamin
- Ohad
- Jachin
- Zohar
Exposition: Genesis 46:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:11
Hebrew
וּבְנֵי לֵוִי גֵּרְשׁוֹן קְהָת וּמְרָרִֽי׃vveney-leviy-gereshvon-qehat-vmerariy
KJV: And the sons of Levi; Gershon, Kohath, and Merari.
AKJV: And the sons of Levi; Gershon, Kohath, and Merari. ¶
ASV: And the sons of Levi: Gershon, Kohath, and Merari.
YLT: And sons of Levi: Gershon, Kohath, and Merari.
Commentary Witness (Generated)Genesis 46:11Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:11
Genesis 46:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Levi; Gershon, Kohath, and Merari.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:11
Named authorities or texts detected in the witness
- Levi
- Gershon
- Kohath
- Merari
Exposition: Genesis 46:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Levi; Gershon, Kohath, and Merari.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:12
Hebrew
וּבְנֵי יְהוּדָה עֵר וְאוֹנָן וְשֵׁלָה וָפֶרֶץ וָזָרַח וַיָּמָת עֵר וְאוֹנָן בְּאֶרֶץ כְּנַעַן וַיִּהְיוּ בְנֵי־פֶרֶץ חֶצְרוֹן וְחָמֽוּל׃vveney-yehvdah-'er-ve'vonan-veshelah-vaferetz-vazarach-vayamat-'er-ve'vonan-ve'eretz-khena'an-vayiheyv-veney-feretz-chetzervon-vechamvl
KJV: And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.
AKJV: And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zarah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul. ¶
ASV: And the sons of Judah: Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul.
YLT: And sons of Judah: Er, and Onan, and Shelah, and Pharez, and Zarah, (and Er and Onan die in the land of Canaan.) And sons of Pharez are Hezron and Hamul.
Commentary WitnessGenesis 46:12Quoted commentary witness
Commentary Witness
Genesis 46:12
Verse 12 The sons of Pharez were Hezron and Hamul - It is not likely that Pharez was more than ten years of age when he came into Egypt, and if so he could not have had children; therefore it is necessary to consider Hezron and Hamul as being born during the seventeen years that Jacob sojourned in Egypt, See Clarke on Gen 46:8 (note): and it appears necessary, for several reasons, to take these seventeen years into the account, as it is very probable that what is called the going down into Egypt includes the seventeen years which Jacob spent there.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 46:8
Named authorities or texts detected in the witness
- Clarke
- Egypt
Exposition: Genesis 46:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:13
Hebrew
וּבְנֵי יִשָׂשכָר תּוֹלָע וּפֻוָּה וְיוֹב וְשִׁמְרֽוֹן׃vveney-yishashkhar-tvola'-vfuvah-veyvov-veshimervon
KJV: And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.
AKJV: And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron. ¶
ASV: And the sons of Issachar: Tola, and Puvah, and Iob, and Shimron.
YLT: And sons of Issachar: Tola, and Phuvah, and Job, and Shimron.
Commentary Witness (Generated)Genesis 46:13Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:13
Genesis 46:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:13
Named authorities or texts detected in the witness
- Issachar
- Tola
- Phuvah
- Job
- Shimron
Exposition: Genesis 46:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:14
Hebrew
וּבְנֵי זְבוּלֻן סֶרֶד וְאֵלוֹן וְיַחְלְאֵֽל׃vveney-zevvlun-sered-ve'elvon-veyachele'el
KJV: And the sons of Zebulun; Sered, and Elon, and Jahleel.
AKJV: And the sons of Zebulun; Sered, and Elon, and Jahleel.
ASV: And the sons of Zebulun: Sered, and Elon, and Jahleel.
YLT: And sons of Zebulun: Sered, and Elon, and Jahleel.
Commentary Witness (Generated)Genesis 46:14Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:14
Genesis 46:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Zebulun; Sered, and Elon, and Jahleel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:14
Named authorities or texts detected in the witness
- Zebulun
- Sered
- Elon
- Jahleel
Exposition: Genesis 46:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Zebulun; Sered, and Elon, and Jahleel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:15
Hebrew
אֵלֶּה ׀ בְּנֵי לֵאָה אֲשֶׁר יָֽלְדָה לְיַעֲקֹב בְּפַדַּן אֲרָם וְאֵת דִּינָה בִתּוֹ כָּל־נֶפֶשׁ בָּנָיו וּבְנוֹתָיו שְׁלֹשִׁים וְשָׁלֹֽשׁ׃'eleh- -veney-le'ah-'asher-yaledah-leya'aqov-vefadan-'aram-ve'et-diynah-vitvo-khal-nefesh-vanayv-vvenvotayv-sheloshiym-veshalosh
KJV: These be the sons of Leah, which she bare unto Jacob in Padan–aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.
AKJV: These be the sons of Leah, which she bore to Jacob in Padanaram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three. ¶
ASV: These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.
YLT: These are sons of Leah whom she bare to Jacob in Padan-Aram, and Dinah his daughter; all the persons of his sons and his daughters are thirty and three.
Commentary Witness (Generated)Genesis 46:15Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:15
Genesis 46:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'These be the sons of Leah, which she bare unto Jacob in Padan–aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:15
Named authorities or texts detected in the witness
- Leah
- Dinah
Exposition: Genesis 46:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These be the sons of Leah, which she bare unto Jacob in Padan–aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:16
Hebrew
וּבְנֵי גָד צִפְיוֹן וְחַגִּי שׁוּנִי וְאֶצְבֹּן עֵרִי וַֽאֲרוֹדִי וְאַרְאֵלִֽי׃vveney-gad-tzifeyvon-vechagiy-shvniy-ve'etzevon-'eriy-va'arvodiy-ve'are'eliy
KJV: And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.
AKJV: And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli. ¶
ASV: And the sons of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.
YLT: And sons of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.
Commentary Witness (Generated)Genesis 46:16Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:16
Genesis 46:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:16
Named authorities or texts detected in the witness
- Gad
- Ziphion
- Haggi
- Shuni
- Ezbon
- Eri
- Arodi
- Areli
Exposition: Genesis 46:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:17
Hebrew
וּבְנֵי אָשֵׁר יִמְנָה וְיִשְׁוָה וְיִשְׁוִי וּבְרִיעָה וְשֶׂרַח אֲחֹתָם וּבְנֵי בְרִיעָה חֶבֶר וּמַלְכִּיאֵֽל׃vveney-'asher-yimenah-veyishevah-veyisheviy-vveriy'ah-vesherach-'achotam-vveney-veriy'ah-chever-vmalekhiy'el
KJV: And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.
AKJV: And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.
ASV: And the sons of Asher: Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah: Heber, and Malchiel.
YLT: And sons of Asher: Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister. And sons of Beriah: Heber and Malchiel.
Commentary Witness (Generated)Genesis 46:17Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:17
Genesis 46:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:17
Named authorities or texts detected in the witness
- Asher
- Jimnah
- Ishuah
- Isui
- Beriah
- Heber
- Malchiel
Exposition: Genesis 46:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:18
Hebrew
אֵלֶּה בְּנֵי זִלְפָּה אֲשֶׁר־נָתַן לָבָן לְלֵאָה בִתּוֹ וַתֵּלֶד אֶת־אֵלֶּה לְיַעֲקֹב שֵׁשׁ עֶשְׂרֵה נָֽפֶשׁ׃'eleh-veney-zilefah-'asher-natan-lavan-lele'ah-vitvo-vateled-'et-'eleh-leya'aqov-shesh-'eshereh-nafesh
KJV: These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.
AKJV: These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bore to Jacob, even sixteen souls.
ASV: These are the sons of Zilpah, whom Laban gave to Leah his daughter; and these she bare unto Jacob, even sixteen souls.
YLT: These are sons of Zilpah, whom Laban gave to Leah his daughter, and she beareth these to Jacob--sixteen persons.
Commentary Witness (Generated)Genesis 46:18Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:18
Genesis 46:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:18
Named authorities or texts detected in the witness
- Zilpah
- Jacob
Exposition: Genesis 46:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:19
Hebrew
בְּנֵי רָחֵל אֵשֶׁת יַֽעֲקֹב יוֹסֵף וּבִנְיָמִֽן׃veney-rachel-'eshet-ya'aqov-yvosef-vvineyamin
KJV: The sons of Rachel Jacob’s wife; Joseph, and Benjamin.
AKJV: The sons of Rachel Jacob’s wife; Joseph, and Benjamin. ¶
ASV: The sons of Rachel Jacob’s wife: Joseph and Benjamin.
YLT: Sons of Rachel, Jacob's wife: Joseph and Benjamin.
Commentary Witness (Generated)Genesis 46:19Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:19
Genesis 46:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The sons of Rachel Jacob’s wife; Joseph, and Benjamin.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:19
Named authorities or texts detected in the witness
- Joseph
- Benjamin
Exposition: Genesis 46:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The sons of Rachel Jacob’s wife; Joseph, and Benjamin.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:20
Hebrew
וַיִּוָּלֵד לְיוֹסֵף בְּאֶרֶץ מִצְרַיִם אֲשֶׁר יָֽלְדָה־לּוֹ אָֽסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן אֶת־מְנַשֶּׁה וְאֶת־אֶפְרָֽיִם׃vayivaled-leyvosef-ve'eretz-mitzerayim-'asher-yaledah-lvo-'asenat-vat-fvotiy-fera'-khohen-'on-'et-menasheh-ve'et-'eferayim
KJV: And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Poti–pherah priest of On bare unto him.
AKJV: And to Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bore to him. ¶
ASV: And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-phera priest of On, bare unto him.
YLT: And born to Joseph in the land of Egypt (whom Asenath daughter of Poti-Pherah, priest of On, hath borne to him) are Manasseh and Ephraim.
Commentary WitnessGenesis 46:20Quoted commentary witness
Commentary Witness
Genesis 46:20
Verse 20 Unto Joseph - were born Manasseh and Ephraim - There is a remarkable addition here in the Septuagint, which must be noticed: Εγενοντο δε υἱοι Μανασση, οὑς ετεκεν αυτῳ ἡ παλλακη ἡ Συρα, τον Μαχιρ· Μαχιρ δε εγεννησε τον Γαλααδ. Υἱοι δε Εφραιμ αδελφου Μανασσῃ, Σουταλααμ και Τααμ. Υἱοι δε Σουταλααμ, Εδεμ· These were the sons of Manasseh whom his Syrian concubine bore unto him: Machir; and Machir begat Galaad. The sons of Ephraim, Manasseh's brother, were Sutalaam and Taam; and the sons of Sutalaam, Edem. These add five persons to the list, and make out the number given by Stephen, Act 7:14, which it seems he had taken from the text of the Septuagint, unless we could suppose that the text of Stephen had been altered to make it correspond to the Septuagint, of which there is not the slightest evidence from ancient MSS. or versions. The addition in the Septuagint is not found in either the Hebrew or the Samaritan at present; and some suppose that it was taken either from Num 26:29, Num 26:35, or 1Chr 7:14-20, but in none of these places does the addition appear as it stands in the Septuagint, thought some of the names are found interspersed. Various means have been proposed to find the seventy persons in the text, and to reconcile the Hebrew with the Septuagint and the New Testament. A table given by Scheuchzer, extracted from the Memoires de Trevoux, gives the following general view: The Twelve Sons of Jacob with Their Children and Grandchildren. Reuben and his four sons 5 Simeon and his six sons 7 Levi and his three sons 4 Judah and his seven sons and grandsons 8 Issachar and his four sons 5 Zebulun and his three sons 4 Total sons of Jacob and Leah 33 Gad and his seven sons 8 Asher and his seven sons and grandsons 8 Total sons of Jacob and Zilpah 16 Joseph and his two sons 3 Benjamin and his ten sons 11 Total sons of Jacob and Rachel 14 Dan and his son 2 Naphtali and his four sons 5 Total sons of Jacob and Bilhah 7 Total sons of Jacob and his four wives 70 "To harmonize this with the Septuagint and St. Stephen, Act 7:14, to the number sixty-six (all the souls that came out of Jacob's loins, Gen 46:26) add nine of the patriarchs' wives, Judah's wife being already dead in Canaan, (Gen 38:12), Benjamin being supposed to be as yet unmarried, and the wife of Joseph being already in Egypt, and therefore out of the case: the number will amount to seventy-five, which is that found in the Acts." - Universal History. Dr. Hales' method is more simple, and I think more satisfactory: "Moses states that all the souls that came with Jacob into Egypt which issued from his loins, (except his sons wives), were sixty-six souls, Gen 46:26; and this number is thus collected: Jacob's Family Jacob's children, eleven sons and one daughter 12 Reuben's sons 4 Simeon's sons 6 Levi's sons 3 Judah's three sons and two grandsons 5 Issachar's sons 4 Zebulun's sons 3 Gad's sons 7 Asher's four sons, one daughter, and two grandsons 7 Dan's son 1 Naphtali's sons 4 Benjamin's sons 10 Total 66 "If to these sixty-six children, and grandchildren, and great grandchildren, we add Jacob himself, Joseph and his two sons, the amount is seventy, the whole amount of Jacob's family which settled in Egypt. "In this statement the wives of Jacob's sons, who formed part of the household, are omitted; but they amounted to nine, for of the twelve wives of the twelve sons of Jacob, Judah's wife was dead, Gen 38:12, and Simeon's also, as we may collect from his youngest son Shaul by a Canannitess, Gen 46:10, and Joseph's wife was already in Egypt. These nine wives, therefore, added to the sixty-six, give seventy-five souls the whole amount of Jacob's household that went down with him to Egypt; critically corresponding with the statement in the New Testament, that 'Joseph sent for his father Jacob and all his kindred, amounting to seventy-five souls.' The expression all his kindred, including the wives which were Joseph's kindred, not only by affinity, but also by consanguinity, being probably of the families of Esau, Ishmael, or Keturah. Thus does the New Testament furnish an admirable comment on the Old." - Analysis, vol. ii., p. 159. It is necessary to observe that this statement, which appears on the whole the most consistent, supposes that Judah was married when about fourteen years of age, his son Er at the same age, Pharez at the same, Asher and his fourth son Beriah under twenty, Benjamin about fifteen, and Joseph's sons and grandsons about twenty. But this is not improbable, as the children of Israel must all have married at a very early age, to have produced in about two hundred and fifteen years no less than six hundred thousand persons above twenty years old, besides women and children.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 7:14
- Num 26:29
- Num 26:35
- 1Chr 7:14-20
- Gen 46:26
- Gen 38:12
- Gen 46:10
Named authorities or texts detected in the witness
- Septuagint
- Moses
- Machir
- Galaad
- Ephraim
- Taam
- Sutalaam
- Edem
- Stephen
- New Testament
- Scheuchzer
- Trevoux
- Grandchildren
- St
- Canaan
- Egypt
- Acts
- Universal History
- Dr
- Jacob
- Canannitess
- Esau
- Ishmael
- Keturah
- Old
- Analysis
Exposition: Genesis 46:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Poti–pherah priest of On bare unto him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:21
Hebrew
וּבְנֵי בִנְיָמִן בֶּלַע וָבֶכֶר וְאַשְׁבֵּל גֵּרָא וְנַעֲמָן אֵחִי וָרֹאשׁ מֻפִּים וְחֻפִּים וָאָֽרְדְּ׃vveney-vineyamin-vela'-vavekher-ve'ashevel-gera'-vena'aman-'echiy-varo'sh-mufiym-vechufiym-va'arede
KJV: And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
AKJV: And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
ASV: And the sons of Benjamin: Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
YLT: And sons of Benjamin: Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
Commentary Witness (Generated)Genesis 46:21Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:21
Genesis 46:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:21
Named authorities or texts detected in the witness
- Belah
- Becher
- Ashbel
- Gera
- Naaman
- Ehi
- Rosh
- Muppim
- Huppim
- Ard
Exposition: Genesis 46:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:22
Hebrew
אֵלֶּה בְּנֵי רָחֵל אֲשֶׁר יֻלַּד לְיַעֲקֹב כָּל־נֶפֶשׁ אַרְבָּעָה עָשָֽׂר׃'eleh-veney-rachel-'asher-yulad-leya'aqov-khal-nefesh-'areva'ah-'ashar
KJV: These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.
AKJV: These are the sons of Rachel, which were born to Jacob: all the souls were fourteen. ¶
ASV: These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.
YLT: These are sons of Rachel, who were born to Jacob; all the persons are fourteen.
Commentary Witness (Generated)Genesis 46:22Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:22
Genesis 46:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:22
Named authorities or texts detected in the witness
- Rachel
- Jacob
Exposition: Genesis 46:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:23
Hebrew
וּבְנֵי־דָן חֻשִֽׁים׃vveney-dan-chushiym
KJV: And the sons of Dan; Hushim.
AKJV: And the sons of Dan; Hushim. ¶
ASV: And the sons of Dan: Hushim.
YLT: And sons of Dan: Hushim.
Commentary Witness (Generated)Genesis 46:23Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:23
Genesis 46:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Dan; Hushim.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:23
Named authorities or texts detected in the witness
- Dan
- Hushim
Exposition: Genesis 46:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Dan; Hushim.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:24
Hebrew
וּבְנֵי נַפְתָּלִי יַחְצְאֵל וְגוּנִי וְיֵצֶר וְשִׁלֵּֽם׃vveney-nafetaliy-yachetze'el-vegvniy-veyetzer-veshilem
KJV: And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.
AKJV: And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.
ASV: And the sons of Naphtali: Jahzeel, and Guni, and Jezer, and Shillem.
YLT: And sons of Naphtali: Jahzeel, and Guni, and Jezer, and Shillem.
Commentary Witness (Generated)Genesis 46:24Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:24
Genesis 46:24 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:24
Named authorities or texts detected in the witness
- Naphtali
- Jahzeel
- Guni
- Jezer
- Shillem
Exposition: Genesis 46:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:25
Hebrew
אֵלֶּה בְּנֵי בִלְהָה אֲשֶׁר־נָתַן לָבָן לְרָחֵל בִּתּוֹ וַתֵּלֶד אֶת־אֵלֶּה לְיַעֲקֹב כָּל־נֶפֶשׁ שִׁבְעָֽה׃'eleh-veney-vilehah-'asher-natan-lavan-lerachel-vitvo-vateled-'et-'eleh-leya'aqov-khal-nefesh-shive'ah
KJV: These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.
AKJV: These are the sons of Bilhah, which Laban gave to Rachel his daughter, and she bore these to Jacob: all the souls were seven.
ASV: These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare unto Jacob: all the souls were seven.
YLT: These are sons of Bilhah, whom Laban gave to Rachel his daughter; and she beareth these to Jacob--all the persons are seven.
Commentary Witness (Generated)Genesis 46:25Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:25
Genesis 46:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:25
Named authorities or texts detected in the witness
- Bilhah
- Jacob
Exposition: Genesis 46:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:26
Hebrew
כָּל־הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב מִצְרַיְמָה יֹצְאֵי יְרֵכוֹ מִלְּבַד נְשֵׁי בְנֵי־יַעֲקֹב כָּל־נֶפֶשׁ שִׁשִּׁים וָשֵֽׁשׁ׃khal-hanefesh-hava'ah-leya'aqov-mitzerayemah-yotze'ey-yerekhvo-milevad-neshey-veney-ya'aqov-khal-nefesh-shishiym-vashesh
KJV: All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob’s sons’ wives, all the souls were threescore and six;
AKJV: All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob’s sons’ wives, all the souls were three score and six;
ASV: All the souls that came with Jacob into Egypt, that came out of his loins, besides Jacob’s sons’ wives, all the souls were threescore and six;
YLT: All the persons who are coming to Jacob to Egypt, coming out of his thigh, apart from the wives of Jacob's sons, all the persons are sixty and six.
Commentary Witness (Generated)Genesis 46:26Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:26
Genesis 46:26 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob’s sons’ wives, all the souls were threescore and six;'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:26
Named authorities or texts detected in the witness
- Egypt
Exposition: Genesis 46:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob’s sons’ wives, all the souls were threescore and six;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:27
Hebrew
וּבְנֵי יוֹסֵף אֲשֶׁר־יֻלַּד־לוֹ בְמִצְרַיִם נֶפֶשׁ שְׁנָיִם כָּל־הַנֶּפֶשׁ לְבֵֽית־יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִֽים׃vveney-yvosef-'asher-yulad-lvo-vemitzerayim-nefesh-shenayim-khal-hanefesh-leveyt-ya'aqov-hava'ah-mitzerayemah-shive'iym
KJV: And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.
AKJV: And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were three score and ten. ¶
ASV: and the sons of Joseph, who were born to him in Egypt, were two souls: all the souls of the house of Jacob, that came into Egypt, were threescore and ten.
YLT: And the sons of Joseph who have been born to him in Egypt are two persons. All the persons of the house of Jacob who are coming into Egypt are seventy.
Commentary Witness (Generated)Genesis 46:27Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:27
Genesis 46:27 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:27
Named authorities or texts detected in the witness
- Joseph
- Egypt
- Jacob
Exposition: Genesis 46:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:28
Hebrew
וְאֶת־יְהוּדָה שָׁלַח לְפָנָיו אֶל־יוֹסֵף לְהוֹרֹת לְפָנָיו גֹּשְׁנָה וַיָּבֹאוּ אַרְצָה גֹּֽשֶׁן׃ve'et-yehvdah-shalach-lefanayv-'el-yvosef-lehvorot-lefanayv-goshenah-vayavo'v-'aretzah-goshen
KJV: And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.
AKJV: And he sent Judah before him to Joseph, to direct his face to Goshen; and they came into the land of Goshen.
ASV: And he sent Judah before him unto Joseph, to show the way before him unto Goshen; and they came into the land of Goshen.
YLT: And Judah he hath sent before him unto Joseph, to direct before him to Goshen, and they come into the land of Goshen;
Commentary WitnessGenesis 46:28Quoted commentary witness
Commentary Witness
Genesis 46:28
Verse 28 He sent Judah before him unto Joseph - Judah was certainly a man of sense, and also an eloquent man; and of him Joseph must have had a very favorable opinion from the speech he delivered before him, Gen 44:18, etc.; he was therefore chosen as the most proper person to go before and announce Jacob's arrival to his son Joseph. To direct his face unto Goshen - The land of Goshen is the same, according to the Septuagint, as the land of Rameses, and Goshen itself the same as Heroopolis, 'Ἡρωων πολις Heroonpolis, the city of heroes, a name by which it went in the days of the Septuagint, and which it still retained in the time of Josephus, for he makes use of the same term in speaking of this place. See Clarke on Gen 46:34 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 44:18
- Gen 46:34
Named authorities or texts detected in the witness
- Josephus
- Septuagint
- Clarke
- Joseph
- Rameses
- Heroopolis
- Heroonpolis
Exposition: Genesis 46:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:29
Hebrew
וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַֽאת־יִשְׂרָאֵל אָבִיו גֹּשְׁנָה וַיֵּרָא אֵלָיו וַיִּפֹּל עַל־צַוָּארָיו וַיֵּבְךְּ עַל־צַוָּארָיו עֽוֹד׃vaye'esor-yvosef-merekhavetvo-vaya'al-liqera't-yishera'el-'aviyv-goshenah-vayera'-'elayv-vayifol-'al-tzava'rayv-vayevekhe-'al-tzava'rayv-'vod
KJV: And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while.
AKJV: And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself to him; and he fell on his neck, and wept on his neck a good while.
ASV: And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while.
YLT: and Joseph harnesseth his chariot, and goeth up to meet Israel his father, to Goshen, and appeareth unto him, and falleth on his neck, and weepeth on his neck again;
Commentary WitnessGenesis 46:29Quoted commentary witness
Commentary Witness
Genesis 46:29
Verse 29 And Joseph made ready his chariot - מרכבתו mercabto. In Gen 41:43, we have the first mention of a chariot, and if the translation be correct, it is a proof that the arts were not in a rude state in Egypt even at this early time. When we find wagons used to transport goods from place to place, we need not wonder that these suggested the idea of forming chariots for carrying persons, and especially those of high rank and authority. Necessity produces arts, and arts and science produce not only an increase of the conveniences but also of the refinements and luxuries of life. It has been supposed that a chariot is not intended here; for as the word מרכבה mercabah, which we and most of the ancient versions translate chariot, comes from רכב rachab, he rode, saddling his horse may be all that is intended. But it is more likely to signify a chariot, as the verb אסר asar, which signifies to bind, tie, or yoke, is used; and not חבש chabash, which signifies to saddle. Fell on his neck - See Gen 45:14.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 41:43
- Gen 45:14
Exposition: Genesis 46:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:30
Hebrew
וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף אָמוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת־פָּנֶיךָ כִּי עוֹדְךָ חָֽי׃vayo'mer-yishera'el-'el-yvosef-'amvtah-hafa'am-'acharey-re'votiy-'et-faneykha-khiy-'vodekha-chay
KJV: And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.
AKJV: And Israel said to Joseph, Now let me die, since I have seen your face, because you are yet alive.
ASV: And Israel said unto Joseph, Now let me die, since I have seen thy face, that thou art yet alive.
YLT: and Israel saith unto Joseph, ‘Let me die this time, after my seeing thy face, for thou art yet alive.’
Commentary WitnessGenesis 46:30Quoted commentary witness
Commentary Witness
Genesis 46:30
Verse 30 Now let me die, since I have seen thy face - Perhaps old Simeon had this place in view when, seeing the salvation of Israel, he said, Lord, now lettest thou thy servant depart in peace, etc., Luk 2:29.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:30
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israel
- Lord
Exposition: Genesis 46:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:31
Hebrew
וַיֹּאמֶר יוֹסֵף אֶל־אֶחָיו וְאֶל־בֵּית אָבִיו אֶעֱלֶה וְאַגִּידָה לְפַרְעֹה וְאֹֽמְרָה אֵלָיו אַחַי וּבֵית־אָבִי אֲשֶׁר בְּאֶֽרֶץ־כְּנַעַן בָּאוּ אֵלָֽי׃vayo'mer-yvosef-'el-'echayv-ve'el-veyt-'aviyv-'e'eleh-ve'agiydah-lefare'oh-ve'omerah-'elayv-'achay-vveyt-'aviy-'asher-ve'eretz-khena'an-va'v-'elay
KJV: And Joseph said unto his brethren, and unto his father’s house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father’s house, which were in the land of Canaan, are come unto me;
AKJV: And Joseph said to his brothers, and to his father’s house, I will go up, and show Pharaoh, and say to him, My brothers, and my father’s house, which were in the land of Canaan, are come to me;
ASV: And Joseph said unto his brethren, and unto his father’s house, I will go up, and tell Pharaoh, and will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me;
YLT: And Joseph saith unto his brethren, and unto the house of his father, ‘I go up, and declare to Pharaoh, and say unto him, My brethren, and the house of my father who are in the land of Canaan have come in unto me;
Commentary Witness (Generated)Genesis 46:31Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:31
Genesis 46:31 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joseph said unto his brethren, and unto his father’s house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father’s house, which were in the land of Canaan, are come unto me;'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:31
Named authorities or texts detected in the witness
- Pharaoh
- Canaan
Exposition: Genesis 46:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joseph said unto his brethren, and unto his father’s house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father’s house, which were in the land of Canaan, are come unto me;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:32
Hebrew
וְהָאֲנָשִׁים רֹעֵי צֹאן כִּֽי־אַנְשֵׁי מִקְנֶה הָיוּ וְצֹאנָם וּבְקָרָם וְכָל־אֲשֶׁר לָהֶם הֵבִֽיאוּ׃veha'anashiym-ro'ey-tzo'n-khiy-'aneshey-miqeneh-hayv-vetzo'nam-vveqaram-vekhal-'asher-lahem-heviy'v
KJV: And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.
AKJV: And the men are shepherds, for their trade has been to feed cattle; and they have brought their flocks, and their herds, and all that they have.
ASV: and the men are shepherds, for they have been keepers of cattle; and they have brought their flocks, and their herds, and all that they have.
YLT: and the men are feeders of a flock, for they have been men of cattle; and their flock, and their herd, and all that they have, they have brought.'
Commentary Witness (Generated)Genesis 46:32Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:32
Genesis 46:32 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:32
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:32
Exposition: Genesis 46:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:33
Hebrew
וְהָיָה כִּֽי־יִקְרָא לָכֶם פַּרְעֹה וְאָמַר מַה־מַּעֲשֵׂיכֶֽם׃vehayah-khiy-yiqera'-lakhem-fare'oh-ve'amar-mah-ma'asheykhem
KJV: And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?
AKJV: And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?
ASV: And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?
YLT: ‘And it hath come to pass when Pharaoh calleth for you, and hath said, What are your works?
Commentary Witness (Generated)Genesis 46:33Generated editorial synthesis
Commentary Witness (Generated)
Genesis 46:33
Genesis 46:33 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 46:33
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 46:33
Exposition: Genesis 46:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 46:34
Hebrew
וַאֲמַרְתֶּם אַנְשֵׁי מִקְנֶה הָיוּ עֲבָדֶיךָ מִנְּעוּרֵינוּ וְעַד־עַתָּה גַּם־אֲנַחְנוּ גַּם־אֲבֹתֵינוּ בַּעֲבוּר תֵּשְׁבוּ בְּאֶרֶץ גֹּשֶׁן כִּֽי־תוֹעֲבַת מִצְרַיִם כָּל־רֹעֵה צֹֽאן׃va'amaretem-'aneshey-miqeneh-hayv-'avadeykha-mine'vreynv-ve'ad-'atah-gam-'anachenv-gam-'avoteynv-va'avvr-teshevv-ve'eretz-goshen-khiy-tvo'avat-mitzerayim-khal-ro'eh-tzo'n
KJV: That ye shall say, Thy servants’ trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.
AKJV: That you shall say, Your servants’ trade has been about cattle from our youth even until now, both we, and also our fathers: that you may dwell in the land of Goshen; for every shepherd is an abomination to the Egyptians.
ASV: that ye shall say, Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.
YLT: that ye have said, Thy servants have been men of cattle from our youth, even until now, both we and our fathers, --in order that ye may dwell in the land of Goshen, for the abomination of the Egyptians is every one feeding a flock.'
Commentary WitnessGenesis 46:34Quoted commentary witness
Commentary Witness
Genesis 46:34
Verse 34 Thy servants trade hath been about cattle - "The land of Goshen, called also the land of Rameses, lay east of the Nile, by which it was never overflowed, and was bounded by the mountains of the Thebaid on the south, by the Nile and Mediterranean on the west and north, and by the Red Sea and desert of Arabia on the east. It was the Heliopolitan nome or district, and its capital was called On. Its proper name was Geshen, the country of grass or pasturage, or of the shepherds, in opposition to the rest of the land which was sown after having been overflowed by the Nile." - Bruce. As this land was both fruitful and pleasant, Joseph wished to fix his family in that part of Egypt; hence he advises them to tell Pharaoh that their trade had been in cattle from their youth: and because every shepherd is an abomination to the Egyptians, hence he concluded that there would be less difficulty to get them quiet settlement in Goshen, as they would then be separated from the Egyptians, and consequently have the free use of all their religious customs. This scheme succeeded, and the consequence was the preservation both of their religion and their lives, though some of their posterity did afterwards corrupt themselves; see Eze 20:8; Amo 5:26. As it is well known that the Egyptians had cattle and flocks themselves, and that Pharaoh even requested that some of Joseph's brethren should be made rulers over his cattle, how could it be said, as in Gen 46:34, Every shepherd is an abomination unto the Egyptians? Three reasons may be assigned for this: 1. Shepherds and feeders of cattle were usually a sort of lawless, free-booting bandits, frequently making inroads on villages, etc., carrying off cattle, and whatever spoils they could find. This might probably have been the case formerly, for it is well known it has often been the case since. On this account such persons must have been universally detested. 2. They must have abhorred shepherds if Manetho's account of the hycsos or king-shepherds can be credited. Hordes of marauders under this name, from Arabia, Syria, and Ethiopia, (whose chief occupation, like the Bedouin Arabs of the present day, was to keep flocks), made a powerful irruption into Egypt, which they subdued and ruled with great tyranny for 259 years. Now, though they had been expelled from that land some considerable time before this, yet their name, and all persons of a similar occupation, were execrated by the Egyptians, on account of the depredations and long-continued ravages they had committed in the country. 3. The last and probably the best reason why the Egyptians abhorred such shepherds as the Israelites were, was, they sacrificed those very animals, the ox particularly, and the Sheep, which the Egyptians held sacred. Hence the Roman historian Tacitus, speaking of the Jews, says: "Caeso Ariete velut in contumelia Ammonis; Bos quoque immolatur, quem Aegyptii Apim colunt." "They sacrifice the ram in order to insult Jupiter Ammon, and they sacrifice the ox, which the Egyptians worship under the name of Apis." Though some contend that this idolatry was not as yet established in Egypt, and that the king-shepherds were either after the time of Joseph, or that Manetho by them intends the Israelites themselves; yet, as the arguments by which these conjectures are supported are not sufficient to overthrow those which are brought for the support of the contrary opinions, and as there was evidently an established religion and priesthood in Egypt before Joseph's time, (for we find the priests had a certain portion of the land of Egypt which was held so sacred that Joseph did not attempt to buy it in the time of the famine, when he bought all the land which belonged to the people, Gen 47:20-22), and as that established priesthood was in all likelihood idolatrous, and as the worship of Apis under the form of an ox was one of the most ancient forms of worship in Egypt, we may rest tolerably certain that it was chiefly on this account that the shepherds, or those who fed on and sacrificed these objects of their worship, were an abomination to the Egyptians. Calmet has entered into this subject at large, and to his notes I must refer those readers who wish for farther information. See Clarke on Gen 43:32 (note). On the principal subject of this chapter, the going down of Jacob and his family into Egypt, Bishop Warburton, in his Divine Legation of Moses, makes the following judicious reflections: "The promise God made to Abraham, to give his posterity the land of Canaan, could not be performed till that family was grown strong enough to take and keep possession of it. In the meantime, therefore, they were necessitated to reside among idolaters, and to reside unmixed; but whoever examines their history will see that the Israelites had ever a violent propensity to join themselves to Gentile nations, and practice their manners. God therefore, in his infinite wisdom, brought them into Egypt, and kept them there during this period, the only place where they could remain for so long a time safe and unconfounded with the natives, the ancient Egyptians being by numerous institutions forbidden all fellowship with strangers, and bearing besides a particular aversion to the profession of the Israelites, who were shepherds. Thus the natural dispositions of the Israelites, which in Egypt occasioned their superstitions, and in consequence the necessity of a burdensome ritual, would in any other country have absorbed them into Gentilism, and confounded them with idolaters. From the Israelites going into Egypt arises a new occasion to adore the footsteps of Eternal Wisdom in his dispensations to his chosen people."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:34
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Eze 20:8
- Gen 46:34
- Gen 47:20-22
- Gen 43:32
Named authorities or texts detected in the witness
- Clarke
- Moses
- Goshen
- Rameses
- Nile
- On
- Geshen
- Bruce
- Egypt
- Egyptians
- Arabia
- Syria
- Ethiopia
- Now
- Sheep
- Tacitus
- Jews
- Ammonis
- Jupiter Ammon
- Apis
- Joseph
- Bishop Warburton
- Abraham
- Canaan
- Israelites
- Gentilism
Exposition: Genesis 46:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That ye shall say, Thy servants’ trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egypti...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
10
Generated editorial witnesses
24
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 46:1
- Gen 46:2-4
- Gen 46:5-7
- Gen 46:8
- Gen 46:9
- Gen 46:10
- Gen 46:11
- Gen 46:12
- Gen 46:13
- Gen 46:14
- Gen 46:15
- Gen 46:16
- Gen 46:17
- Gen 46:18
- Gen 46:19
- Gen 46:20
- Gen 46:21
- Gen 46:22
- Gen 46:23
- Gen 46:24
- Gen 46:25
- Gen 46:26
- Gen 46:27
- Gen 46:28
- Gen 46:29
- Gen 46:30
- Gen 46:31
- Gen 46:32
- Gen 46:33
- Gen 46:34
- Gen 21:33
- Gen 26:23
- Genesis 46:1
- Genesis 46:2
- Gen 26:1-3
- Gen 15:13
- Gen 15:14
- Genesis 46:3
- Genesis 46:4
- Genesis 46:5
- Genesis 46:6
- Gen 12:1-4
- Genesis 46:7
- Num 26:12
- 1Chr 4:24
- Gen 25:18
- Genesis 46:8
- Genesis 46:9
- Genesis 46:10
- Genesis 46:11
- Genesis 46:12
- Genesis 46:13
- Genesis 46:14
- Genesis 46:15
- Genesis 46:16
- Genesis 46:17
- Genesis 46:18
- Genesis 46:19
- Act 7:14
- Num 26:29
- Num 26:35
- 1Chr 7:14-20
- Gen 38:12
- Genesis 46:20
- Genesis 46:21
- Genesis 46:22
- Genesis 46:23
- Genesis 46:24
- Genesis 46:25
- Genesis 46:26
- Genesis 46:27
- Gen 44:18
- Genesis 46:28
- Gen 41:43
- Gen 45:14
- Genesis 46:29
- Genesis 46:30
- Genesis 46:31
- Genesis 46:32
- Genesis 46:33
- Eze 20:8
- Gen 47:20-22
- Gen 43:32
- Genesis 46:34
Named authorities or texts surfaced in commentary
- Ray
- Egypt
- Leah
- Zilpah
- Rachel
- Bilhah
- Jacob
- Pharaoh
- Goshen
- Hebron
- Abraham
- Isaac
- Joseph
- Canaan
- Christ
- Clarke
- First
- Nemuel
- Jarib
- Gershom
- Secondly
- Thirdly
- Judah
- Benjamin
- Reuben
- Hanoch
- Phallu
- Hezron
- Carmi
- Simeon
- Jemuel
- Jamin
- Ohad
- Jachin
- Zohar
- Levi
- Gershon
- Kohath
- Merari
- Issachar
- Tola
- Phuvah
- Job
- Shimron
- Zebulun
- Sered
- Elon
- Jahleel
- Dinah
- Gad
- Ziphion
- Haggi
- Shuni
- Ezbon
- Eri
- Arodi
- Areli
- Asher
- Jimnah
- Ishuah
- Isui
- Beriah
- Heber
- Malchiel
- Septuagint
- Moses
- Machir
- Galaad
- Ephraim
- Taam
- Sutalaam
- Edem
- Stephen
- New Testament
- Scheuchzer
- Trevoux
- Grandchildren
- St
- Acts
- Universal History
- Dr
- Canannitess
- Esau
- Ishmael
- Keturah
- Old
- Analysis
- Belah
- Becher
- Ashbel
- Gera
- Naaman
- Ehi
- Rosh
- Muppim
- Huppim
- Ard
- Dan
- Hushim
- Naphtali
- Jahzeel
- Guni
- Jezer
- Shillem
- Josephus
- Rameses
- Heroopolis
- Heroonpolis
- Israel
- Lord
- Nile
- On
- Geshen
- Bruce
- Egyptians
- Arabia
- Syria
- Ethiopia
- Now
- Sheep
- Tacitus
- Jews
- Ammonis
- Jupiter Ammon
- Apis
- Bishop Warburton
- Israelites
- Gentilism
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Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Genesis 46:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 46:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness