Genesis 47:1-31

Genesis 47:1-31

Genesis 47:1-31

1 Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen.

1. Et venit Joseph, et nuntiavit Pharaoni, et dixit, Pater meus, et fratres mei, et pecudes eorum, et boves eorum, et omnia quae erant eis, venerunt e terra Chenaan: et ecce, sunt in terra Gosen.

2 And he took some of his brethren, even five men, and presented them unto Pharaoh.

2. Et de extremis fratribus suis cepit quinque viros, et statuit eos ante Pharaonem.

3 And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers.

3. Tune dixit Pharao ad fratres ejus, Quae sunt opera vestra? Et dixerunt ad Pharaonem, Pastores ovium sunt servi tui, etiam nos, etiam patres, nostri.

4 They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.

4. Et dixerunt ad Pharaonem, Ut peregrinaremur in hac terra, venimus, quia non est pascuum pecudibus, quae sunt servis tuis: gravis enim fames est in terra Chenaan: nunc igitur habitent quaeso servi tui in terra Gosen.

5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee:

5. Et dixit Pharao ad Joseph, dicendo, Pater tuus et fratres tui venerunt ad to.

6 The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle.

6. Terra Aegypti coram to est, in optimo terrae hujus habitare fac patrem tuum, et fratres tuos, habitent in terra Gosen. Et si cognoveris quod sint inter eos viri robusti, pones eos praefectos pecorum super ea quae sunt mihi.

7 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.

7. Postea adduxit Joseph ipsum Jahacob patrem suum, et statuit eum coram Pharaone, et salutavit Jahacob ipsum Pharaonem.

8 And Pharaoh said unto Jacob, How old art thou?

8. Et dixit Pharao ad Jahacob, Quot sunt dies annorum vitae tuae?

9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.

9. Et dixit Jahacob ad Pharaonem, Dies annorum peregrinationum mearum sunt triginta et centum anni: pauci et mali fuerunt dies annorum vitae meae, et non attigerunt dies annorum vitae patrum meorum in diebus peregrinationum suarum.

10 And Jacob blessed Pharaoh, and went out from before Pharaoh.

10. Et salutavit Jahacob ipsum Pharaonem, et egressus est a facie Pharaonis.

11 And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

11. Et habitare fecit Joseph patrem suum et fratres suos, et dedit eis possessionem in terra Aegypti, in optimo terrae, in terra Rahameses, quemadmodum praeceperat Pharao.

12 And Joseph nourished his father, and his brethren, and all his father’s household, with bread, according to their families.

12. Et aluit Joseph patrem suum, et fratres suos, et omnem domum patris sui pane, usque ad os parvuli.

13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine.

13. At panis non erat in omni terra: gravis enim fames erat valde, et elanguit terra Aegypti et terra Chenaan propter famem.

14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh’s house.

14. Et collegit Joseph omnem peeuniam, quae inventa est in terra Chenaan pro alimento quod ipsi emebant; et intulit Joseph pecuniam in domum Pharaonis.

15 And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.

15. Et consumpta est pecunia e terra Aegypti, et e terra Chenaan: et venit omnis Aegyptus ad Joseph, dicendo, Da nobis panem: et utquid moriemur coram to? Defecit enim pecunia.

16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.

16. Tune dixit Joseph, Date pecudes vestras, et dabo vobis pro pecudibus vestris, si defecit pecunia.

17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year.

17. Et adduxerunt pecudes suas ad Joseph, et dedit eis Joseph panem pro equis, et pro grege pecudum, et pro armento boum, et pro asinis: et sustentavit eos pane pro omnibus gregibus illorum anno ipso.

18 When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands:

18. Finitus vero est annus ipse, et venerunt ad eum anno secundo, et dixerunt ei, Non abscondemus a domino meo, quod integra pecunia, et grex jumentorum apud dominum meum: non remansit coram domino meo praeterquam corpus nostrum, et terra nostra.

19 Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.

19. Utquid moriemur in oculis tuis, etiam nos, etiam terra nostra? Eme nos, et terram nostram pro pane, et vivemus nos et terra nostra servi Pharanois: da semen, et vivemus, et non moriemur, et terra non desolabitur.

20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh’s.

20. Et emit Joseph omnem terram Aegypti pro Pharaone: vendiderunt enim Aegyptii unusquisque agrum suum, quia invaluerat super eos fames: et fuit terra ipsi Pharaoni.

21 And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.

21. Et populum transire fecit ad urbes ab extremitate termini Aegypti usque ad extremitatem ejus.

22 Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.

22. Tantummodo terram sacerdotum non emit, quia pars sacerdotibus erat a Pharaone, et comedebant partem suam, quam dederat eis Pharao: idcirco non vendiderunt terram suam.

23 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.

23. Tunc dixit Joseph ad populum, Ecce, emi vos hodie, et terram vestram Pharaoni: ecce, vobis semen, et seretis terram.

24 And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.

24. Et erit, e frugibus dabitis quintam partem Pharaoni, et quatuor partes erunt vobis pro semine agri, et pro cibo vestro, et eorum qui sunt in domibus vestris, et ad comedendum pro parvulis vestris.

25 And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh’s servants.

25. Et dixerunt, Vivificasti nos: inveniamus gratiam in oculis domini mei, et erimus servi Pharaonis.

26 And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh’s.

26. Et posuit illud Joseph in statutum usque ad diem hanc super terram Aegypti Pharaoni pro quinta parte, terra tamen sacerdotum duntaxat non fuit Pharaoni.

27 And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.

27. Et habitavit Israel in terra Aegypti, in terra Gosen: et stationem habuerunt in ea, et creverunt, et multiplicati sunt valde.

28 And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.

28. Et vixit Jahacob in terra AEGypti septendecim annos: et fuerunt dies Jahacob anni vitae ejus, septem anni et quadraginta et centum anni.

29 And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:

29. Appropinquaverunt autem dies Israel ut moreretur, et vocavit filium suum Joseph, et dixit ei, Si quaeso inveni gratiam in oculis tuis, pone quaeso manum tuam sub femore meo, et facies medum misericordiam et veritatem, Ne quaeso sepelias me in Aegypto.

30 But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said.

30. Et dormiam cum patribus meis; et tolles me ex Aegypto, et sepelies me in sepulcro eorum. Et dixit, Ego faciam secundum verbum tuum.

31 And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed’s head.

31. Et dixit, Jura mihi et juravit ei, et incurvavit se Israel ad caput lecti.

1. Then Joseph came. Joseph indirectly intimates to the king, his desire to obtain a habitation for his brethren in the land of Goshen. Yet this modesty was (as we have said) free from cunning. For Pharaoh both immediately recognizes his wish, and liberally grants it to him; declaring beforehand that the land of Goshen was most excellent. Whence we gather, that what he gave, he gave in the exercise of his own judgment, not in ignorance; and that he was not unacquainted with the wish of Joseph, who yet did not dare to ask for what was the best. Joseph may be easily excused for having commanded his father, with the greater part of his brethren, to remain in that region. For neither was it possible for them to bring their cattle along with them, nor yet to leave their cattle in order to come and salute the king; until some settled abode was assigned them, where, having pitched their tents, they might arrange their affairs. For it would have shown a want of respect, to take possession of a place, as if it had been granted to them; when they had not yet received the permission of the king. They, therefore, remain in that district, in a state of suspense, until, having ascertained the will of the king, they may, with greater certainty, fix their abode there. That Joseph “brought five from the extreme limits of his brethren,” is commonly thus explained, that they who were of least stature were brought into the presence of the king: because it was to be feared lest he might take the stronger into his army. But since the Hebrew word קצה (qatsah) signifies the two extremities, the beginning and the end; I think they were chosen from the first and the last, in order that the king, by looking at them might form his judgment concerning the age of the whole.

Note 183. Quod Joseph quinque ex fratrum extremitate adduxit In the text Calvin has it, “Et de extremis fratribus suis cepit quinque viros.” The English version renders the passage, “some of his brethren.” Other interpreters, a “definite part.” Gesenius, however, translates the term מקצה, “from the whole;” which perhaps gives the best sense. “And he took from the whole number of his brethren, five men, and presented them unto Pharaoh.” — Ed

3. Thy servants are shepherds. This confession was humiliating to the sons of Jacob, and especially to Joseph himself, whose high, and almost regal dignity, was thus marked with a spot of disgrace: for among the Egyptians (as we have said) this kind of life was disgraceful and infamous. Why, then, did not Joseph adopt the course, which he might easily have done, of describing his brethren as persons engaged in agriculture, or any other honest and creditable method of living? They were not so addicted to the feeding of cattle as to be altogether ignorant of agriculture, or incapable of accustoming themselves to other modes of gaining a livelihood: and although they would not immediately have found it productive, we see how ready the liberality of the king was to help them. Indeed it would not have been difficult for them to become invested with offices at court. How then does it happen that Joseph, knowingly and purposely, exposes his brethren to an ignominy, which must bring dishonor also on himself, except because he was not very anxious to escape from worldly contempt? To live in splendor among the Egyptians would have had, at first, a plausible appearance; but his family would have been placed in a dangerous position. Now, however, their mean and contemptible mode of life proves a wall of separation between them and the Egyptians: yea, Joseph seems purposely to labor to cast off, in a moment, the nobility he had acquired, that his own posterity might not be swallowed up in the population of Egypt, but might rather merge in the body of his ancestral family. If, however, this consideration did not enter their minds, there is no doubt that the Lord directed their tongues, so as to prevent the noxious admixture, and to keep the body of the Church pure and distinct. This passage also teaches us, how much better it is to possess a remote corner in the courts of the Lord, than to dwell in the midst of palaces, beyond the precincts of the Church. Therefore, let us not think it grievous to secure a sacred union with the sons of God, by enduring the contempt and reproaches of the world; even as Joseph preferred this union to all the luxuries of Egypt. But if any one thinks that he cannot otherwise serve God in purity, than by rendering himself disgusting to the world; away with all this folly! The design of God was this, to keep the sons of Jacob in a degraded position, until he should restore them to the land of Canaan: for the purpose, then, of preserving themselves in unity till the promised deliverance should take place, they did not conceal the fact that they were shepherds. We must beware, therefore, lest the desire of empty honor should elate us: whereas the Lord reveals no other way of salvation, than that of bringing us under discipline. Wherefore let us willingly be without honor, for a time, that, hereafter, angels may receive us to a participation of their eternal glory. By this example also, they who are brought up in humble employments, are taught that they have no need to be ashamed of their lot. It ought to be enough, and more than enough, for them, that the mode of living which they pursue is lawful, and acceptable to God. The remaining confession of the brethren (Genesis 47:4) was not unattended with a sense of shame; in which they say, that they had come to sojourn there, compelled by hunger; but hence arose advantage not to be despised. For as they came down few, and perishing with hunger, and so branded with infamy that scarcely any one would deign to speak with them; the glory of God afterwards shone so much the more illustriously out of this darkness, when, in the third century from that time, he wonderfully led them forth, a mighty nation.

5. And Pharaoh spake unto Joseph. It is to be ascribed to the favor of God that Pharaoh was not offended when they desired that a separate dwelling-place might be granted to them; for we know that nothing is more indignantly borne by kings, than that their favors should be rejected. Pharaoh offers them a perpetual home, but they rather wish to depart from him. Should any one ascribe this to modesty, on the ground that it would have been proud to ask for the right of citizenship, in order that they might enjoy the same privilege as natives; the suggestion is indeed plausible. It is, however, fallacious, for in asking to be admitted as guests and strangers, they took timely precaution that Pharaoh should not hold them bound in the chains of servitude. The passage of Sophocles is known: —

%Os tiv de< pro<v tu>rannon ejmporeu>etai,
Kei>nou ojti< dou>lov, ka}n ejleu>qerov mo>lh|

Note 184. The passage does not occur in any of the tragedies of Sophocles extant; but it is found among the fragments of lost plays, selected from different authors of antiquity by whom they had been quoted. The words here introduced are taken from Plutarch’s Life of Pompey. It may be observed, that the word τύραννος is not necessarily to be understood in a bad sense. It sometimes merely means a king; but the idea of arbitrary power, whether well or ill used, is always involved in it. For the passage itself, see “Sophoclis Tragaediae Septem.” Tom. Ii. Fragmenta, p. 95. Oxon., 1826. — Ed

Who refuge seeks within a tyrant’s door,
When once he enters there, is free no more.
Langhorne’s Plutarch

It was therefore of importance to the sons of Jacob to declare, in limine, on what condition they wished to live in Egypt. And so much the more inexcusable was the cruelty exercised towards them, when, in violation of this compact, they were most severely oppressed, and were denied that opportunity of departure, for which they had stipulated. Isaiah indeed says that the king of Egypt had some pretext for his conduct, because the sons of Jacob had voluntarily placed themselves under his authority, (Isaiah 52:4;) but he is speaking comparatively, in order that he may the more grievously accuse the Assyrians, who had invaded the posterity of Jacob, when they were quiet in their own country, and expelled them thence by unjust violence. Therefore the law of hospitality was wickedly violated when the Israelites were oppressed as slaves, and when the return into their own country, for which they had silently covenanted, was denied them; though they had professed that they had come thither as guests; for fidelity and humanity ought to have been exercised towards them, by the king, when once they were received under his protection. It appears, therefore, that the children of Israel so guarded themselves, as in the presence of God, that they had just ground of complaint against the Egyptians. But seeing that the pledge given them by the king proved of no advantage to them according to the flesh; let the faithful learn, from their example, to train themselves to patience. For it commonly happens, that he who enters the court of a tyrant, is under the necessity of laying down his liberty at the door.

6. The land of Egypt. This is recorded not only to show that Jacob was courteously received, but also, that nothing was given him by Joseph but at the command of the king. For the greater was his power, the more strictly was he bound to take care, lest, being liberal with the king’s property, he might defraud both him and his people. And I would that this moderation so prevailed among the nobles of the world, that they would conduct themselves, in their private affairs, no otherwise than if they were plebeians: but now, they seem to themselves to have no power, unless they may prove it by their license to sin. And although Joseph, by the king’s permission, places his family amidst the best pastures; yet he does not avail himself of the other portion of the royal beneficence, to make his brethren keepers of the king’s cattle; not only because this privilege would have excited the envy of many against them, but because he was unwilling to be entangled in such a snare.

7. And Joseph brought in Jacob his father. Although Moses relates, in a continuous narrative, that Jacob was brought to the king, yet I do not doubt that some time had intervened; at least, till he had obtained a place wherein he might dwell; and where he might leave his family more safely, and with a more tranquil mind; and also, where he might refresh himself, for a little while, after the fatigue of his journey. And whereas he is said to have blessed Pharaoh, by this term Moses does not mean a common and profane salutation, but the pious and holy prayer of a servant of God. For the children of this world salute kings and princes for the sake of honor, but, by no means, raise their thoughts to God. Jacob acts otherwise; for he adjoins to civil reverence that pious affection which causes him to commend the safety of the king to God. And Jeremiah prescribes this rule to the Jews, that they should pray for the peace of Babylon as long as they were to live in exile; because in the peace of that land and empire their own peace would be involved. (Jeremiah 29:7.) If this duty was enjoined on miserable captives, forcibly deprived of their liberty, and torn from their own country; how much more did Jacob owe it to a king so humane and beneficent? But of whatever character they may be who rule over us, we are commanded to offer up public prayers for them. (1 Timothy 2:1.) Therefore the same subjection to authority is required severally from each of us.

8. How old art thou? This familiar question proves that Jacob was received courteously and without ceremony. But the answer is of far greater moment, in which Jacob declares that the time of his pilgrimage was a hundred and thirty years. For the Apostle, in his epistle to the Hebrews, (Hebrews 11:13-16,) gathers hence the memorable doctrine, that God was not ashamed to be called the God of the patriarchs, because they had confessed themselves to be strangers and pilgrims on the earth. Of one man only this is mentioned; but because he had been instructed by his forefathers, and had handed down the same instruction to his son, the Apostle honors them all with the same eulogy. Therefore, as they were not ashamed to wander during the whole course of their life, and to be opprobriously called foreigners and strangers wherever they came; so God vouchsafed to them the incomparable dignity, that they should be heirs of heaven. But (as it has been said before) no persons ever had a more peculiar and hereditary possession in the world, than the holy fathers had in the land of Canaan. The Lord is said to have cast his line, in order that he might assign to each nation its bounds: but an eternal possession, through a continual succession of ages, was never promised to any nation, as it was to the posterity of Abraham. In what spirit, then, ought we to dwell in a world, where no certain repose, or fixed abode is promised us? Moreover, this is described by Paul as the common condition of all pious persons under the reign of Christ, that they should “have no certain dwelling-place;” (1 Corinthians 4:11;) not that all should be alike cast out as exiles, but because the Lord calls all his people, as by the sound of the trumpet, to be wanderers, lest they should become fixed in their nests on earth. Therefore, whether any one remains in his own country, or is compelled continually to change his place, let him diligently exercise himself in the meditation, that he is sojourning, for a short time, upon earth, till, having completed his course, he shall depart to the heavenly country.