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.
Ramban
AND THESE ARE THE NAMES OF …. The meaning [of the connective vav — v’eileh, (‘and’ these are) — when it would have sufficed to say, “These are the names of …,”] is that Scripture desires to reckon the subject of the exile from the time they went down to Egypt. It was then that they were the first of the exiles to go into exile,16Amos 6:7. as I have explained.17See Note 7 above. It is for this reason that He returns to the beginning of the subject [stated in the Book of Genesis], which is the verse, And all his seed he [Jacob] brought with him into Egypt.18Genesis 46:7. There it is written afterward, And these are the names of the children of Israel, who came into Egypt, etc.19Ibid., Verse 8. This is the very same verse that He repeats here. Even though they are two separate books, the narrative is connected with subjects which follow one another successively. Here, once He mentioned the children of Jacob, He adopted a concise approach to his children’s children and all of his seed [and did not mention them by name as He had done in the Book of Genesis]. Rather, He alluded to them only generally, just as He had said there, All the souls of the house of Jacob, that came into Egypt, were threescore and ten.20Ibid., Verse 27. In the same way He said here in Verse 5: And all the souls that came out of the loins of Jacob were seventy souls.
A similar case is found in the Book of Chronicles and the Book of Ezra. The Book of Chronicles finishes with the verse: Now in the first year of Cyrus king of Persia, that the word of the Eternal by the mouth of Jeremiah might be accomplished, the Eternal stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying: Thus saith Cyrus king of Persia, etc.21II Chronicles 36:22-23. The author repeated the very language of these two verses at the beginning of the Book of Ezra in order to connect the narrative. However, since they were indeed two books, he completed the first book, [i.e., the Book of Chronicles], with the events that transpired before the building of the Second Sanctuary, and he devoted the second book, [i.e., the Book of Ezra], to the events that happened from the time of the building [of that Sanctuary].22Ramban’s thesis apparently is that Ezra himself completely authored the two books, Chronicles and Ezra. See, however, Baba Bathra 15a, where it is stated, “Ezra wrote his book and the genealogy of Chronicles up to himself.” This would seem to indicate that only the first chapters of the Book of Chronicles, which deal with the genealogical tables, were written by Ezra, but not the other parts of the book. The key to the understanding of Ramban’s words must lie therefore in grasping his intent, i.e., that Ezra connected the Book of Chronicles with his own book by using the restoration-edict of Cyrus as the linking material, with the object of bringing out the continuity of the events during the two Sanctuaries. The same thing occurs in these two books, Bereshith and V’eileh Shemoth.
A similar case is found in the Book of Chronicles and the Book of Ezra. The Book of Chronicles finishes with the verse: Now in the first year of Cyrus king of Persia, that the word of the Eternal by the mouth of Jeremiah might be accomplished, the Eternal stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying: Thus saith Cyrus king of Persia, etc.21II Chronicles 36:22-23. The author repeated the very language of these two verses at the beginning of the Book of Ezra in order to connect the narrative. However, since they were indeed two books, he completed the first book, [i.e., the Book of Chronicles], with the events that transpired before the building of the Second Sanctuary, and he devoted the second book, [i.e., the Book of Ezra], to the events that happened from the time of the building [of that Sanctuary].22Ramban’s thesis apparently is that Ezra himself completely authored the two books, Chronicles and Ezra. See, however, Baba Bathra 15a, where it is stated, “Ezra wrote his book and the genealogy of Chronicles up to himself.” This would seem to indicate that only the first chapters of the Book of Chronicles, which deal with the genealogical tables, were written by Ezra, but not the other parts of the book. The key to the understanding of Ramban’s words must lie therefore in grasping his intent, i.e., that Ezra connected the Book of Chronicles with his own book by using the restoration-edict of Cyrus as the linking material, with the object of bringing out the continuity of the events during the two Sanctuaries. The same thing occurs in these two books, Bereshith and V’eileh Shemoth.
Or HaChaim
באו, they had come. The Torah draws our attention to the difference between הבאים, and באו. We have explained already in Genesis 46,7 that not all of Jacob's family were of one mind about the timing of the descent to Egypt. Some volunteered, others had to be more or less coerced. The Torah again alludes to this distinction when describing the descent of the people who accompanied Jacob.
Rabbeinu Bahya
כי אם כלב בן יפונה, “except for Calev son of Yefuneh.” The reason the Torah (Hashem) mentioned Calev’s name first is that G’d Himself always mentions his name before that of Joshua (Numbers 13,30) seeing the Torah had reported Calev as being the first one to speak up against the other spies and had displayed more jealousy on behalf of the Lord than had his companion Joshua. Furthermore, G’d had described Calev as עבדי, “My servant,” the highest type of compliment accorded to mortals. Moses, on the other hand, always mentioned Joshua first to indicate that Joshua possessed more wisdom (Ibn Ezra).
The words: “for not a one had remained except for Calev and Joshua,” which are almost impossible to understand, have been interpreted by our sages in Tanchuma Pinchas 7 as stressing the word איש; of the men of military age none survived; many women did survive. The verse teaches that the decree that the generation of the Exodus had to die in the desert applied only to men, not to women. Our sages in the above-mentioned Tanchuma state that “the men hated the land of Israel, not the women.” It was the men who had demanded to appoint a leader to take the people back to Egypt (Numbers 14,4). The women, by contrast, (the daughters of Tzelofchod) demanded to be given a share in the Holy Land. [We have pointed out already in Genesis 46,7 that there is a clear inference that Yaakov’s womenfolk did not move to Egypt of their own free volition. The women had always displayed greater fondness of the land of Israel. Ed.]. Seeing the Jewish women were fond of the land of Israel, the Torah wrote the chapter about the claim of the daughters of Tzelofchod at this juncture.
The words: “for not a one had remained except for Calev and Joshua,” which are almost impossible to understand, have been interpreted by our sages in Tanchuma Pinchas 7 as stressing the word איש; of the men of military age none survived; many women did survive. The verse teaches that the decree that the generation of the Exodus had to die in the desert applied only to men, not to women. Our sages in the above-mentioned Tanchuma state that “the men hated the land of Israel, not the women.” It was the men who had demanded to appoint a leader to take the people back to Egypt (Numbers 14,4). The women, by contrast, (the daughters of Tzelofchod) demanded to be given a share in the Holy Land. [We have pointed out already in Genesis 46,7 that there is a clear inference that Yaakov’s womenfolk did not move to Egypt of their own free volition. The women had always displayed greater fondness of the land of Israel. Ed.]. Seeing the Jewish women were fond of the land of Israel, the Torah wrote the chapter about the claim of the daughters of Tzelofchod at this juncture.