Early Church Fathers Scripture Index : Texts
Genesis 46
There are 17 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 224, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VII.—Who the Instructor Is, and Respecting His Instruction. (HTML)
... askest My name?” For He reserved the new name for the new people—the babe; and was as yet unnamed, the Lord God not having yet become man. Yet Jacob called the name of the place, “Face of God.” “For I have seen,” he says, “God face to face; and my life is preserved.” The face of God is the Word by whom God is manifested and made known. Then also was he named Israel, because he saw God the Lord. It was God, the Word, the Instructor, who said to him again afterwards, “Fear not to go down into Egypt.”[Genesis 46:3] See how the Instructor follows the righteous man, and how He anoints the athlete, teaching him to trip up his antagonist.
Ante-Nicene Fathers, Volume 2, page 332, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XXI.—The Jewish Institutions and Laws of Far Higher Antiquity Than the Philosophy of the Greeks. (HTML)
Euphorus and many other historians say that there are seventy-five nations and tongues, in consequence of hearing the statement made by Moses: “All the souls that sprang from Jacob, which went down into Egypt, were seventy-five.”[Genesis 46:27] According to the true reckoning, there appear to be seventy-two generic dialects, as our Scriptures hand down. The rest of the vulgar tongues are formed by the blending of two, or three, or more dialects. A dialect is a mode of speech which exhibits a character peculiar to a locality, or a mode of speech which exhibits a character peculiar or common to a race. The Greeks say, that ...
Ante-Nicene Fathers, Volume 5, page 149, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book X. (HTML)
Jewish Chronology. (HTML)
... circumstance, then, (of this migration) is traceable the beginning of an increase (of population) in Judea, which obtained its name from Judah, fourth son of Jacob, whose name was also called Israel, from the fact that a race of kings would be descended from him. Abraham removes from Mesopotamia (when 75 years old, and) when 100 years old he begat Isaac. But Isaac, when 60 years of age, begat Jacob. And Jacob, when 86 years old, begat Levi; and Levi, at 40 years of age, begat Caath;[Genesis 46:11] and Caath was four years of age when he went down with Jacob into Egypt. Therefore the entire period during which Abraham sojourned, and the entire family descended from him by Isaac, in the country then called Canaanitis, was 215 years. But the ...
Ante-Nicene Fathers, Volume 7, page 488, footnote 8 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)
CCEL Footnote 3653 (In-Text, Margin)
... didst deliver Abraham from the impiety of his fore-fathers, and didst appoint him to be the heir of the world, and didst discover to him Thy Christ; who didst aforehand ordain Melchisedec an high priest for Thy worship; who didst render Thy patient servant Job the conqueror of that serpent who is the patron of wickedness; who madest Isaac the son of the promise, and Jacob the father of twelve sons, and didst increase his posterity to a multitude, and bring him into Egypt with seventy-five souls.[Genesis 46:27] Thou, O Lord, didst not overlook Joseph, but grantedst him, as a reward of his chastity for Thy sake, the government over the Egyptians. Thou, O Lord, didst not overlook the Hebrews when they were afflicted by the Egyptians, on account of the ...
Ante-Nicene Fathers, Volume 9, page 371, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
The Name of the Place Where John Baptized is Not Bethany, as in Most Copies, But Bethabara. Proof of This. Similarly “Gergesa” Should Be Read for “Gerasa,” In the Story of the Swine. Attention is to Be Paid to the Proper Names in Scripture, Which are Often Written Inaccurately, and are of Importance for Interpretation. (HTML)
... citizens of those places, who “besought Him to depart out of their coasts.” The same inaccuracy with regard to proper names is also to be observed in many passages of the law and the prophets, as we have been at pains to learn from the Hebrews, comparing our own copies with theirs which have the confirmation of the versions, never subjected to corruption, of Aquila and Theodotion and Symmachus. We add a few instances to encourage students to pay more attention to such points. One of the sons of Levi,[Genesis 46:11] the first, is called Geson in most copies, instead of Gerson. His name is the same as that of the first-born of Moses; it was given appropriately in each case, both children being born, because of the sojourn in Egypt, in a strange land. The second ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 265, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
What It is to Live According to Man, and What to Live According to God. (HTML)
CCEL Footnote 658 (In-Text, Margin)
... usage, a part being taken for the whole. For both the soul and the flesh, the component parts of man, can be used to signify the whole man; and so the animal man and the carnal man are not two different things, but one and the same thing, viz., man living according to man. In the same way it is nothing else than men that are meant either in the words, “By the deeds of the law there shall no flesh be justified;” or in the words, “Seventy-five souls went down into Egypt with Jacob.”[Genesis 46:27] In the one passage, “no flesh” signifies “no man;” and in the other, by “seventy-five souls” seventy-five men are meant. And the expression, “not in words which man’s wisdom teacheth” might equally be “not in words which fleshly wisdom teacheth;” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 334, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How It is Said that Jacob Went into Egypt with Seventy-Five Souls, When Most of Those Who are Mentioned Were Born at a Later Period. (HTML)
CCEL Footnote 967 (In-Text, Margin)
... there is reckoned there Machir the son of Manasseh, grandson of Joseph, and Machir’s son, that is, Gilead, grandson of Manasseh, great-grandson of Joseph; there, too, is he whom Ephraim, Joseph’s other son, begot, that is, Shuthelah, grandson of Joseph, and Shuthelah’s son Ezer, grandson of Ephraim, and great-grand-son of Joseph, who could not possibly be in existence when Jacob came into Egypt, and there found his grandsons, the sons of Joseph, their grandsires, still boys under nine years of age.[Genesis 46:20] But doubtless, when the Scripture mentions Jacob’s entrance into Egypt with seventy-five souls, it does not mean one day, or one year, but that whole time as long as Joseph lived, who was the cause of his entrance. For the same Scripture speaks thus ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 334, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How It is Said that Jacob Went into Egypt with Seventy-Five Souls, When Most of Those Who are Mentioned Were Born at a Later Period. (HTML)
CCEL Footnote 970 (In-Text, Margin)
... plural for children even when there is only one. Now, when Joseph’s own happiness is proclaimed, because he could see his great-grandchildren, it is by no means to be thought they already existed in the thirty-ninth year of their great-grandsire Joseph, when his father Jacob came to him in Egypt. But those who diligently look into these things will the less easily be mistaken, because it is written, “These are the names of the sons of Israel who entered into Egypt along with Jacob their father.”[Genesis 46:8] For this means that the seventy-five are reckoned along with him, not that they were all with him when he entered Egypt; for, as I have said, the whole period during which Joseph, who occasioned his entrance, lived, is held to be the time of that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 109, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He resolves the question he had deferred, and teaches us that the Father, the Son, and the Holy Spirit is one power and one wisdom, no otherwise than one God and one essence. And he then inquires how it is that, in speaking of God, the Latins say, One essence, three persons; but the Greeks, One essence, three substances or hypostases. (HTML)
How It Was Brought About that the Greeks Speak of Three Hypostases, the Latins of Three Persons. Scripture Nowhere Speaks of Three Persons in One God. (HTML)
... three men, calling them in the plural by a specific name; but if we were to say three animals, then by a generic name; for man, as the ancients have defined him, is a rational, mortal animal: or again, as our Scriptures usually speak, three souls, since it is fitting to denominate the whole from the better part, that is, to denominate both body and soul, which is the whole man, from the soul; for so it is said that seventy-five souls went down into Egypt with Jacob, instead of saying so many men.[Genesis 46:27] Again, when we say that your horse is not mine, and that a third belonging to some one else is neither mine nor yours, then we confess that there are three; and if any one ask what three, we answer three horses by a specific name, but three animals ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 383, footnote 13 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 11 (HTML)
CCEL Footnote 1848 (In-Text, Margin)
... But whoso liveth not after man, but after God, assuredly liveth not even after himself, because himself also is a man. But he is therefore said also to live after the flesh, when he so lives; because also when the flesh alone hath been named, man is understood, as we have already shown: just as when the soul alone hath been named, man is understood: whence it is said, “Let every soul be subject unto the higher powers,” that is, every man; and, “Seventy-five souls went down into Egypt with Jacob,”[Genesis 46:27] that is, seventy-five men. Therefore live thou not after thyself, O man: thou hadst thence perished, but thou wast sought. Live not then, I say, after thyself, O man; thou hadst thence perished, but thou wast found. Accuse not thou the nature of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 248, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
He Shows by the Example of Abraham that the Ancient Saints Believed in the Incarnation of Christ. (HTML)
CCEL Footnote 1993 (In-Text, Margin)
... then, that Abraham desired to see this equal divinity of the Son’s with the Father, without any precognition of His coming in the flesh—as certain philosophers sought Him, who knew nothing of His flesh—can that other act of Abraham, when he orders his servant to place his hand under his thigh, and to swear by the God of heaven, be rightly understood by any one otherwise than as showing that Abraham well knew that the flesh in which the God of heaven was to come was the offspring of that very thigh?[Genesis 46:26]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 183, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1179 (In-Text, Margin)
And the very divine Moses when he told the tale of them that came down into Egypt and stated with whom each tribal chief had come in, added, “All the souls that came out of Egypt were seventy-five,”[Genesis 46:20] reckoning one soul for each immigrant. And the divine apostle at Troas, when all supposed Eutychus to be dead, said “Trouble not yourselves for his soul is in him.”
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 128, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He expounds the passage of the Gospel, “The Father judgeth no man,” and further speaks of the assumption of man with body and soul wrought by the Lord, of the transgression of Adam, and of death and the resurrection of the dead. (HTML)
... “The Word was made flesh,” in order to make out that the flesh was taken into the Godhead without the soul, on the ground that the soul is not expressly mentioned along with the flesh, let them learn that it is customary for Holy Scripture to imply the whole by the part. For He that said, “Unto Thee shall all flesh come,” does not mean that the flesh will be presented before the Judge apart from the souls: and when we read in sacred History that Jacob went down into Egypt with seventy-five souls[Genesis 46:27] we understand the flesh also to be intended together with the souls. So, then, the Word, when He became flesh, took with the flesh the whole of human nature; and hence it was possible that hunger and thirst, fear and dread, desire and sleep, tears ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 26, footnote 15 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 415 (In-Text, Margin)
The terms are chosen for decency’s sake, but the reproductive organs of the two sexes are meant. Thus, the descendant of David, who, according to the promise is to sit upon his throne, is said to come from his loins. And the seventy-five souls descended from Jacob who entered Egypt are said to come out of his thigh.[Genesis 46:26] So, also, when his thigh shrank after the Lord had wrestled with him, he ceased to beget children. The Israelites, again, are told to celebrate the passover with loins girded and mortified. God says to Job: “Gird up thy loins as a man.” John wears a leathern girdle. The apostles must gird their loins to carry the lamps of the Gospel. When ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 476, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5309 (In-Text, Margin)
... strength. Joseph in Egypt was shut up in prison, and we next hear that the keeper of the prison, believing in his fidelity, committed everything to his hand. And the reason is given: “Because the Lord was with him: and whatsoever he did, the Lord made it to prosper.” Wherefore, also, dreams were suggested to Pharaoh’s attendants, and Pharaoh had one which none could interpret, that so Joseph might be released, and his father and brethren fed, and Egypt saved in the time of famine. Moreover, God[Genesis 46:3-4] said to Israel, in a vision of the night, “I am the God of thy fathers; fear not to go down into Egypt; for I will make of thee there a great nation, and I will go down with thee into Egypt; and I will also surely bring thee up again, and Joseph ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 123, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Article, And in One Holy Ghost, the Comforter, Which Spake in the Prophets. (HTML)
CCEL Footnote 2086 (In-Text, Margin)
... them? Also thou hast in Ezekiel (if thou be not now weary of listening), what has already been quoted, And the Spirit fell upon me, and said unto me, Speak; Thus saith the Lord. But the words, fell upon me we must understand in a good sense, that is “lovingly;” and as Jacob, when he had found Joseph, fell upon his neck; as also in the Gospels, the loving father, on seeing his son who had returned from his wandering, had compassion, and ran and fell on his neck, and kissed him[Genesis 46:29]. And again in Ezekiel, And he brought me in a vision by the Spirit of God into Chaldæa, to them of the captivity. And other texts thou heardest before, in what was said about Baptism; Then will I sprinkle clean water upon you, and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 66b, footnote 11 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book III (HTML)
Further concerning volitions and free-wills: minds, too, and knowledges and wisdoms. (HTML)
But if the Evangelist said that the Word was made flesh, note that in the Holy Scripture sometimes a man is spoken of as a soul, as, for example, with seventy-five souls came Jacob into Egypt[Genesis 46:27]: and sometimes a man is spoken of as flesh, as, for example, All flesh shall see the salvation of God. And accordingly the Lord did not become flesh without soul or mind, but man. He says, indeed, Himself, Why seek ye to kill Me, a Man that hath told you the truth? He, therefore, assumed flesh animated with the spirit of reason and mind, a spirit that holds sway over the flesh ...