2<\/strong>. five men<\/em> ] How the five were selected we are not told. On the number “5” in connexion with Egypt, see note on Gen 43:34<\/span>. Cf. Gen 47:24<\/em><\/span>, Gen 41:34<\/span>, Gen 43:34<\/span>, Gen 45:22<\/span>; Isa 19:18<\/span>.<\/p>\n Verse 2<\/span>. He took some of his brethren<\/B><\/I>] There is something very strange in the original; literally translated it signifies “from the end or extremity ( miktseh<\/I>) of his brethren he took five men.” This has been understood six<\/I> different ways.<\/P> 1. Joseph took five of his brethren that came first to hand <\/I>– at random<\/I>, without design or choice<\/I>.<\/P> 2. Joseph took five of the meanest-looking<\/I> of his brethren to present before Pharaoh, fearing if he had taken the sightliest<\/I> that Pharaoh would detain them for his service, whereby their religion and morals might be corrupted.<\/P> 3. Joseph took five of the best made<\/I> and finest-looking<\/I> of his brethren, and presented them before Pharaoh, wishing to impress his mind with a favourable opinion of the family which he had just now brought into Egypt, and to do himself honour.<\/P> 4. Joseph took five of the youngest<\/I> of his brethren.<\/P> 5. He took five of the eldest<\/I> of his brethren.<\/P> 6. He took five from the extremity<\/I> or end of his brethren, i. e., some<\/I> of the eldest<\/I> and some<\/I> of the youngest<\/I>, viz., Reuben, Simeon, Levi, Issachar, and Benjamin. – Rab. Solomon<\/I>.<\/P> It is certain that in Jdg 18:2<\/span>, the word may be understood as implying dignity, valour, excellence<\/I>, and pre-eminence: And the children<\/I> of Dan sent of their family<\/I> FIVE men<\/I> miktsotham, not from their coasts<\/I>, but of the most eminent<\/I> or excellent<\/I> they had; and it is probable they might have had their eye on what Joseph did here when they made their choice, choosing the same number, five<\/I>, and of their principal<\/I> men, as did Joseph, because the mission was important, to go and search out the land<\/I>. But the word may be understood simply as signifying some<\/I>; out of the whole<\/I> of his brethren he took only<\/I> five men, &c.<\/P> <\/p>\n Some of his brethren, <\/B>or part, <\/I>as this Hebrew word is used, Dan 1:2<\/span>; or the extremity, <\/I>or end, <\/I>or tail<\/I> of them, i.e. the meanest of them for person and presence, as the word is taken 1Ki 12:31<\/span>, lest if he, had presented the goodliest of them, Pharaoh might have required their attendance upon him, either at court or camp. And for the same reason for which he did industriously represent them to Pharaoh as contemptible in their employment, he might also present those to him who were so in their persons. <\/P> <\/p>\n 2. he took some of hisbrethren<\/B>probably the five eldest brothers: seniority being theleast invidious principle of selection.<\/P><\/p>\n And he took some of his brethren<\/strong>,…. Along with him, when he left his father in Goshen; the word for “some” signifies the extremity of a thing: hence some have fancied that he took some of the meanest and most abject, so Jarchi, lest if they had appeared to Pharaoh strong and robust, he should have made soldiers of them; others on the contrary think he took those that excelled most in strength of body, and endowments of mind, to make the better figure; others, that he took of both sorts, or some at both ends, the first and last, elder and younger; but it may be, he made no choice at all, but took some that offered next:<\/p>\n [even] five men<\/strong>: whom the Targum of Jonathan names as follow, Zebulun, Dan and Naphtali, Gad and Asher; but Jarchi will have them to be Reuben, Simeon and Levi, Issachar and Benjamin; but on these accounts no dependence is to be had:<\/p>\n and presented them, unto Pharaoh<\/strong>; introduced them into his presence, that he might converse with them, and ask them what questions he thought fit.<\/p>\n (2) Even five men.<\/strong>As the number five appears again and again in this narrative (Gen. 43:34<\/span>; Gen. 45:22<\/span>), it may have had some special importance among the Egyptians, like the number seven among the Jews.<\/p>\n <\/p>\n <\/em><\/p>\n Gen 47:2 And he took some of his brethren, [even] five men, and presented them unto Pharaoh.<\/p>\n <\/em><\/p>\n Ver. 2. Even five men.<\/strong> ] R. Solomon telleth us (but who told him?) which five they were; sc., Reuben, Simeon, Levi, Issachar, and Benjamin.<\/p>\n his brethren. Samaritan Pentateuch, The Targum of Jonathan ben Uzziel, Septuagint, Syriac read “the brethren of Joseph”. five. The number of grace. See App-10. <\/p>\n presented: Act 7:13, 2Co 4:14, Col 1:28, Jud 1:24 <\/p>\n Reciprocal: Gen 46:33 – What is<\/p>\n Gen 47:2. He took some of his brethren The original words here, literally translated, are, He took from the end, extremity, or tail of his brethren, five men And some have thought the sense is, He took five of the meanest of them, as to their persons and appearance, as the word is used, 1Ki 12:31, lest, if he had presented the goodliest of them, Pharaoh should have required their attendance upon him either at court or in the camp.<\/p>\n 47:2 And he took some of his brethren, [even] {a} five men, and presented them unto Pharaoh.<\/p>\n (a) That the king might be assured that they had come, and to see what type of people they were.<\/p>\n And he took some of his brethren, [even] five men, and presented them unto Pharaoh. 2. five men ] How the five were selected we are not told. On the number “5” in connexion with Egypt, see note on Gen 43:34. Cf. Gen 47:24, Gen 41:34, Gen 43:34, Gen 45:22; Isa 19:18. Fuente: The Cambridge … Continue reading “Exegetical and Hermeneutical Commentary of Genesis 47:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1431","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1431","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=1431"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1431\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=1431"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=1431"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=1431"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"