Commentaires bibliques

34. that ye may dwell] Joseph’s purpose is thus somewhat elaborately explained in these verses (31–34), in order to place on record how the Israelites came to occupy the fertile district on the eastern frontier of Egypt, most suitable for their own development, and most favourable to them at the crisis of the Exodus. The shrewdness and wisdom of Joseph are made to account for their occupation of Goshen.

Goshen] LXX ἐν γῇ Γέσεμ Ἀραβίᾳ, as in Genesis 45:10.

every shepherd is an abomination … Egyptians] This statement seems hardly to be justified by what we know of the ancient Egyptians. Probably the word “shepherd” here, as in Genesis 46:32, is used loosely so as to include “herdsman.” Moreover, the strong dislike of the Egyptians for the Asiatic nomads on their eastern frontier may well have contributed to this feeling. The tending of cattle and swine in Egypt was associated with a low class of people dwelling in the swampy northern regions of the Delta. For the word “abomination,” cf. Genesis 43:32 and Exodus 8:26. The writer’s note, contained in this verse, may have been inaccurate, and yet have faithfully recorded his impression as to the cause which would account for the sons of Jacob being assigned to a fertile region on the east of the Delta.

Ch. 47

  1–11.  Joseph’s Brethren and Jacob before Pharaoh.

  12–27.  The Famine in Egypt and Joseph’s Policy.

  28–31.  Jacob’s Deathbed.

1–12. Genesis 47:1-4; Genesis 47:6 b, Genesis 46:12-27 a, Genesis 46:29-31 J; 5, 6a, 7–11, 27b, 28 P

1. Then Joseph went in] Joseph seems to address Pharaoh as if the latter had been unaware of the coming of Joseph’s family. The passage (Genesis 47:1-4) seems to ignore, or to be independent of, Genesis 45:17-20 (E), in which Pharaoh himself offers a home in Egypt to Joseph’s brethren.

the land of Goshen] Cf. Genesis 45:10. Joseph reports of their arrival at Goshen, as if his brothers had reached that place accidentally.

2. five men] How the five were selected we are not told. On the number “5” in connexion with Egypt, see note on Genesis 43:34. Cf. Genesis 47:24, Genesis 41:34, Genesis 43:34, Genesis 45:22; Isaiah 19:18.

3. And Pharaoh said] Pharaoh’s question and the men’s answer follow the outline given by Joseph in Genesis 46:34, but, instead of saying, “thy servants have been keepers of cattle,” they say, “thy servants are shepherds.”

4. And they said unto Pharaoh] Joseph’s brethren were the speakers in the last clause of Genesis 47:3 : it is natural to suppose that a question from Pharaoh has dropped out, to which they now give answer. They would hardly make the request in this verse without some invitation.

5, 6 (P). These verses interrupt the sequence of the narrative. They represent the account in P of the occupation of Goshen. The structure of the verses is a little different in LXX, where 5a is followed by 6b. 5a (J) “And Pharaoh said unto Joseph, Let them dwell in the land of Goshen, 6b and if thou knowest any able men among them, then make them rulers over my cattle. 5b (P) And Jacob and his sons came into Egypt unto Joseph. And Pharaoh king of Egypt heard of it. And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee … to dwell. 7 And Joseph brought in Jacob, &c.” This probably represents an earlier text, combining J and P; and the obvious discrepancy between the accounts was subsequently modified.

6. in the test] Cf. Exodus 22:4. The land of Goshen was fertile and good for grazing: but only by Oriental courtesy could it be called “the best” land in Egypt.

able men] So LXX ἄνδρες δυνατοί. Cf. Exodus 18:21; Exodus 18:25. R.V. marg. men of activity as Lat. viri industrii.

rulers over my cattle] Pharaoh is ready to confer positions of authority, without further enquiry, upon the most capable of Joseph’s brothers. The mention of the royal herds shews us that the position of herdsmen was fully recognized among the Egyptians: see note on Genesis 46:34.

7. Jacob blessed Pharaoh] Here and in Genesis 47:10 Jacob is said to “bless” Pharaoh. We should understand by this the solemn and benevolent benediction which is the privilege of aged persons in addressing those of much higher rank. According to another interpretation, the word should be rendered “saluted”; cf. 1 Samuel 13:10; 2 Kings 4:29.