THEOSISPhilaret of Moscow (Drosdow)
Entered into Egypt. To address any uncertainties regarding the legitimacy of the account of those who migrated to Egypt, it is essential to clarify what is meant by the term entrance. The phrase concerning the entrance of the Israelites into Egypt does not refer specifically to Jacob and his family’s relocation from Canaan to Goshen during the 130th year of Jacob’s life, as others included in the count, such as Joseph and his sons (Genesis 46:27), did not participate in that migration, along with Judah's grandsons through Phares (Genesis 46:12) and Benjamin's grandsons (Genesis 46:21, Numbers 26:38-40), who could not have been born before the entrance.
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Saint Augustine considers the journey into Egypt to encompass the entirety of Joseph’s life and rule there, which addresses the various complexities of the account but extends the meaning of the term entrance more broadly than is warranted, lacking a solid basis. The entrance of the Israelites into Egypt is differentiated from both their enduring stay in Canaan and their prolonged residency in Egypt. Consequently, the initial point of the transition is marked by Joseph's arrival, and the concluding point is marked by Jacob’s death. When Moses notes that after Jacob's passing, Joseph and all his father's household remained in Egypt (Genesis 50:22), it indicates that the Israelites viewed themselves as temporary residents of Egypt, with an expectation of returning to their homeland. This understanding of the entrance into Egypt portrays the condition of Jacob's lineage at the time of his death, clarifying the circumstances under which those born in Egypt became part of that community.