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Genesis 46

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1 SO ISRAEL made his journey with all that he had and came to Beersheba [a place hallowed by sacred memories] and offered sacrifices to the God of his father Isaac. [Gen. 21:33; 26:23-25.]

2 And God spoke to Israel in visions of the night, and said, Jacob! Jacob! And he said, Here am I.

3 And He said, I am God, the God of your father; do not be afraid to go down to Egypt, for I will there make of you a great nation.

4 I will go down with you to Egypt, and I will also surely bring you [your people Israel] up again; and Joseph will put his hand upon your eyes [when they are about to close in death].

5 So Jacob arose and set out from Beersheba, and Israel's sons conveyed their father, their little ones, and their wives in the wagons that Pharaoh had sent to carry him.

6 And they took their cattle and the gains which they had acquired in the land of Canaan and came into Egypt, Jacob and all his offspring with him:

7 His sons and his sons' sons with him, his daughters and his sons' daughters--all his offspring he brought with him into Egypt.

8 And these are the names of the descendants of Israel who came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn.

9 And the sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

10 The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.

11 The sons of Levi: Gershon, Kohath, and Merari.

12 The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul.

13 The sons of Issachar: Tola, Puvah, Iob, and Shimron.

14 The sons of Zebulun: Sered, Elon, and Jahleel.

15 These are the sons of Leah, whom she bore to Jacob in Padan-aram, together with his daughter Dinah. All of his sons and his daughters numbered thirty-three.

16 The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

17 The sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister. And the sons of Beriah: Heber and Malchiel.

18 These are the sons of Zilpah, [the maid] whom Laban gave to Leah his daughter. And these she bore to Jacob--sixteen persons all told.

19 The sons of Rachel, Jacob's wife: Joseph and Benjamin.

20 And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath daughter of Potiphera, priest of On, bore to him.

21 And the sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

22 These are the sons of Rachel, who were born to Jacob--fourteen persons in all.

23 The son of Dan: Hushim.

24 The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

25 These are the sons of Bilhah, [the maid] whom Laban gave to Rachel his daughter. And she bore these to Jacob--seven persons in all.

26 All the persons who came with Jacob into Egypt--who were his own offspring, not counting the wives of Jacob's sons--were sixty-six persons all told.

27 And the sons of Joseph, who were born to him in Egypt, were two persons. All the persons of the house of Jacob [including Joseph and Jacob himself], who came into Egypt, were seventy.

28 And he sent Judah before him to Joseph, to direct him to Goshen and meet him there; and they came into the land of Goshen.

29 Then Joseph made ready his chariot and went up to meet Israel his father in Goshen; and he presented himself and gave distinct evidence of himself to him [that he was Joseph], and [each] fell on the [other's] neck and wept on his neck a good while.

30 And Israel said to Joseph, Now let me die, since I have seen your face [and know] that you are still alive.

31 Joseph said to his brothers and to his father's household, I will go up and tell Pharaoh and say to him, My brothers and my father's household, who were in the land of Canaan, have come to me.

32 And the men are shepherds, for their occupation has been keeping livestock, and they have brought their flocks and their herds and all that they have.

33 When Pharaoh calls you and says, What is your occupation?

34 You shall say, Your servants' occupation has been as keepers of livestock from our youth until now, both we and our fathers before us--in order that you may live in the land of Goshen, for every shepherd is an abomination to the Egyptians.

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The Amplified Bible (AMP) is a unique translation of the Bible that aims to provide a richer and deeper understanding of the scriptures by incorporating various shades of meaning found in the original languages. First published in 1965, the AMP was developed by The Lockman Foundation and its team of scholars, who sought to expand on the text by including additional words and phrases within brackets and parentheses. These amplifications are intended to clarify and explain the nuances of the original Hebrew, Aramaic, and Greek words, offering readers a more comprehensive view of the biblical text.

One of the defining features of the Amplified Bible is its use of multiple English words to translate single Hebrew or Greek terms. This approach acknowledges that no single English word can fully capture the breadth of meaning contained in the original languages. By providing synonyms and explanatory phrases, the AMP helps readers grasp the fuller implications of the text, enhancing their understanding and appreciation of the scriptures. This makes the AMP particularly valuable for in-depth Bible study, as it opens up the text in a way that more concise translations might not.

The Amplified Bible also pays careful attention to the context in which words are used. The amplifications often reflect the cultural, historical, and theological background of the passages, offering insights into how the original audience might have understood the text. This contextual sensitivity helps modern readers bridge the gap between the ancient world and contemporary times, making the Bible messages more relatable and accessible. The comprehensive approach of AMP is especially helpful for those new to biblical studies, as well as for seasoned scholars looking for a fresh perspective.

While the Amplified Bible is widely appreciated for its depth and clarity, it has faced some criticism for its interpretive nature. Some readers and scholars argue that the extensive use of amplifications can lead to a cluttered and sometimes overwhelming reading experience. Additionally, there is a concern that the interpretive additions might sway readers toward particular theological viewpoints. Despite these critiques, the Amplified Bible remains a popular and respected translation, valued for its ability to enrich the reader in understanding of the scriptures and to illuminate the multifaceted meanings contained within the biblical text.