בָּנָ֞יו וּבְנֵ֤י בָנָיו֙ אִתּ֔וֹ בְּנֹתָ֛יו וּבְנ֥וֹת בָּנָ֖יו וְכָל־זַרְע֑וֹ הֵבִ֥יא אִתּ֖וֹ מִצְרָֽיְמָה׃ (ס)
Anak-anaknya yang laki-laki dan cucu-cucunya yang laki-laki bersama dia, anak-anaknya yang perempuan dan cucu-cucunya yang perempuan dari anak-anaknya yang laki-laki, yaitu seluruh keturunannya, dibawanya bersama dia ke Mesir.
Rashi
ובנות בניו HIS SON’S DAUGHTERS — these were Serah, the daughter of Asher, and Jochebed, the daughter of Levi.
Chizkuni
בנותיו, “his daughters;” the plural mode is used although Yaakov had only one daughter. This is a customary way of the Torah referring to descendants, and we find a parallel in referring to male descendants in verse 23 of our chapter i.e. ובני דן חושים, “Dan’s sons were called Chushim,” as well as in Numbers 26,8 where the children of Palu are called Eliav, even though each of the fathers had only one son.
Da'at Zekenim
בנותיו ובנות בניו, “his daughters and the daughters of his sons;” Rashi explains this line as referring to Serach, daughter of Asher, and Yocheved, daughter of Levi. This sounds peculiar as it does not explain who Yaakov’s “daughters (pl)” were. We have been told only about one daughter Dinah, born for him by Leah. She was the only daughter listed as descending to Egypt. The twin daughters born to him had all died before that time. Leah’s descendants numbered 33 as stated explicitly. (verse 15) It is possible to include daughters-in-law, but those were not included in the count. My personal problem with this verse are the words (author writing) כל נפש בניו ובנותיו שלושים ושלש, “the total number of souls his sons and daughters were thirty three.” (verse 15) It is not possible to understand this number as including any daughters-in-law, as these were not counted, seeing that they are specifically excluded in verse 26 as not having been included in the count. Maybe that what Rashi had in mind was to teach us that granddaughters were considered like daughters.