Genesis 46:27Meaning & Commentary from the Church Fathers

This reveals the marvel of God's Providence and reassures us that His plans will come to fruition regardless of the challenges posed by others. Scripture often refers to humanity as a whole—sometimes focusing on the soul and at times on the body. As referenced previously, Jacob's descent into Egypt is noted in terms of seventy-five souls, rather than specifying “seventy-five husbands and wives.” Here, it indicates the count of individuals with respect to physical existence (Gen. 47:12), emphasizing each person.

The statement regarding Manasseh’s son, born of a Syrian concubine, named Mahir, who fathered Gilead, and the sons of Ephraim, who was Manasseh's brother—Sutalaam and Taam, and Eden, the son of Sutalaam (Genesis 46:20 in the LXX)—is included as if forecasting what had transpired. At the time Jacob entered Egypt, Ephraim and Manasseh were too young to have children. Therefore, it is evident that the total number of souls from Jacob’s lineage entering Egypt was indeed seventy: sixty-six who came later and three already present—Joseph and his two sons—with Jacob himself making up the seventieth. The Seventy Translators also affirmed in Deuteronomy (Deuteronomy 10:22) that “a company of seventy souls entered Egypt,” ensuring I do not undermine the Scriptures.

If anyone contests this interpretation, they risk making the Scriptures contradict one another. The Seventy Translators, who stated that seventy-five souls entered Egypt, including Joseph and his descendants, also convey in Deuteronomy that only seventy made this journey. Should there be an objection regarding Stephen’s address in the Acts of the Apostles (Acts 7), where he mentions seventy-five souls entering Egypt, it is easily clarified. St. Luke, the narrator of this story, aimed to disseminate the Acts of the Apostles among the Gentiles and thus avoided contradicting well-known Scriptures. The authority of the Seventy scholars, more recognized at that time, carried greater influence than that of Luke, who was an emerging writer still gaining credibility among the nations. Typically, when addressing Gentile audiences, the apostles or those associated with them relied on familiar testimonies. It is noteworthy that according to prevailing tradition, Luke the Evangelist may have been a proselyte and was not well-versed in the Hebrew Scriptures.

In later days, He will embrace the weary and aged Jewish community, not for their virtues, but out of the choice of His grace, and He will touch their eyes to heal their spiritual blindness¹. Thus, He delayed His healing so that the last to believe would be the one who had previously deemed faith unnecessary, thus losing the distinction of his original selection. Hence, the apostle indicates that partial blindness has come to Israel until the full number of the Gentiles enters, and then all Israel shall be saved (Rom. 11:25-26). The actions of the patriarchs serve as a foreshadowing of future events. For Jacob instructs his sons, "Gather yourselves together, and I will reveal what will occur in the days to come; come together and listen to your father Israel” (Gen. 49:1-2).

A question arises whether the term πενιε meaning five in this context should be corrected to πανια meaning all, though no ancient versions support this amendment. Another theory posits that the count of seventy-five could be achieved by including the deceased sons of Judah and the four wives of Jacob, while excluding Jacob himself; however, this reasoning feels less compelling than the former. Nevertheless, even if St. Stephen had adhered to the seventy interpreters’ text, which was widely accepted in his era, one might argue that he was more concerned with the intent and essence behind the enumeration of those who left for Egypt. According to tradition, he could be seen as listing Mahir, Gilead, Sutalaam, Taam, and Edom among the prominent tribal figures involved in this migration. He needed to reference the Greek text due to his engagement with the Hellenistic community (Acts 6:9).