How do we reconcile Stephen’s claim in Acts 7:14 that 75 people entered Egypt with Genesis 46:27, which specifies only 70? I. Statement of the Question Acts 7:14 in the Berean Standard Bible states, “Then Joseph sent for his father Jacob and all his relatives, seventy-five in all.” However, Genesis 46:27 reads, “And the sons of Joseph who were born to him in Egypt were two persons. All the persons of the house of Jacob who came to Egypt were seventy in all.” The question arises: Why do these two passages reference different totals (70 vs. 75)? Below are considerations that resolve these differences and demonstrate how the passages stand in harmony. II. Textual Foundations Acts 7:14 says, “Then Joseph sent for his father Jacob and all his relatives, seventy-five in all.” Stephen’s statement in Acts is drawn from a popular Greek translation (the Septuagint, often abbreviated as LXX) used widely in the first-century Jewish diaspora. Several manuscripts of the Septuagint in Genesis 46 include a slightly expanded genealogical list that totals 75 people. By contrast, the Hebrew Masoretic Text tradition, from which many English translations of Genesis are directly derived, reads 70 individuals (Genesis 46:27). These two textual traditions each preserve a faithful historical accounting, but they count descendants differently or include/exclude certain family members. III. Examination of the Specific Counting 1. Masoretic Text Count (70 Persons) • Genesis 46:8–27 details the family lines that came to Egypt. • The number 70 is derived by adding up: – The direct sons of Jacob (excluding any deceased at that time). – Joseph and his two sons already in Egypt. – Jacob himself. • This calculation yields a total of 70 individuals. 2. Septuagint Text Count (75 Persons) • Several manuscripts in the Septuagint include the names of five additional descendants, generally understood to be extra grandsons or great-grandsons through Ephraim and Manasseh. • Examples of the additional names can be found in the LXX’s rendering of Genesis 46, often referencing two sons of Manasseh and three sons of Ephraim. • Stephen, delivering his defense in Acts 7, quotes or references the Greek text’s total of 75, aligning with the version of Genesis 46 in the Septuagint. IV. Harmonizing the Two Figures Many scholars explain that Stephen’s counting includes a fuller genealogical record from the Greek version, capturing the entire extended family. Meanwhile, the Masoretic text focuses on the immediate family traveling with Jacob, arriving in Egypt at that initial point. The simplest reconciliation is that both texts are correct: Genesis 46 in the Hebrew tradition counts only those physically entering at that moment, while the Septuagint tradition adds five additional descendants who were part of the family line. V. Supporting Evidence from Early Manuscripts and Commentary 1. Septuagint Manuscripts • Ancient copies (e.g., some dating as early as the 2nd century BC) of Genesis in Greek reflect 75 individuals, reinforcing Stephen’s number. • Jewish communities living outside Israel commonly read the Greek Scriptures in the synagogue. 2. Dead Sea Scrolls and Other Early Witnesses • Although the Dead Sea Scrolls predominantly confirm the Hebrew text type, textual variations of genealogical lists are well-documented, supporting that ancient Jewish scribes sometimes included or excluded sub-branches of families for differing purposes (lineage emphasis, inheritance lines, etc.). 3. Writings of Josephus (1st Century AD) • Flavius Josephus, a Jewish historian, recounts scriptural genealogies. While he generally adheres to the Hebrew numbering, he occasionally references variations aligning with the Septuagint, providing examples that variations in genealogical counts were recognized in his era. VI. The Purpose and Context of Stephen’s Quotation Stephen’s speech in Acts 7 is directed to the Sanhedrin, a setting in which quoting directly from the widely used Greek version would have made his point clear to Hellenistic Jews. He recounts the history of Israel (Acts 7:2–53) to show continuity from Abraham to Christ, emphasizing God’s sovereign guidance of Israel’s development. Including a slightly broader family count for Jacob’s move to Egypt underscores the expansion of God’s plan for the nation. VII. No Contradiction in Scripture Scripture, as a whole, consistently testifies to the integrity of God’s word (John 10:35; 2 Timothy 3:16). The difference in numbers (70 vs. 75) arises from two legitimate textual traditions—both faithfully preserving the core truth that Jacob’s lineage was divinely guided into Egypt, where it blossomed into a great nation. The genealogical differences reflect expansions of certain family lines (LXX) or a direct listing of those physically making the journey (Masoretic). This situation mirrors similar phenomena found in ancient genealogies and does not constitute an error. VIII. The Broader Theological Implication The arrival of Jacob’s family in Egypt sets the stage for the Exodus, a defining moment in Israel’s redemptive history. The growth from 70 (or 75) individuals into a multitude resonates with God’s promise to Abraham of numerous descendants (Genesis 22:17). Regardless of whether one consults the Hebrew-based total of 70 or the Greek-based total of 75, the key point remains: God preserved and expanded this family according to His covenant plan. IX. Conclusion Stephen’s citation of 75 individuals in Acts 7:14 is best understood against the backdrop of the Septuagint tradition, while Genesis 46:27’s 70-person figure reflects the Hebrew Masoretic Text. Both counts are trustworthy renditions, focusing on slightly different ways of numbering the clan. Far from indicating a contradiction, this highlights the richness of ancient textual traditions and confirms that God’s Word, in its various manuscript forms, conveys the same unfolding history of salvation—which includes Jacob’s entry into Egypt as a pivotal chapter in the divine plan. Both passages consistently teach that this family’s descent into Egypt was an integral strand of redemptive history, culminating in the freedom and future promise documented throughout Scripture. |
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