Genesis
Genesis 47
1Then Joseph went in and told Pharaoh, and said, “My father and my brothers, with their flocks, their herds, and all that they own, have come out of the land of Canaan; and behold, they are in the land of Goshen.” 2From among his brothers he took five men, and presented them to Pharaoh. 3Pharaoh said to his brothers, “What is your occupation?”
They said to Pharaoh, “Your servants are shepherds, both we, and our fathers.” 4They also said to Pharaoh, “We have come to live as foreigners in the land, for there is no pasture for your servants’ flocks. For the famine is severe in the land of Canaan. Now therefore, please let your servants dwell in the land of Goshen.”
5Pharaoh spoke to Joseph, saying, “Your father and your brothers have come to you. 6The land of Egypt is before you. Make your father and your brothers dwell in the best of the land. Let them dwell in the land of Goshen. If you know any able men among them, then put them in charge of my livestock.”
7Joseph brought in Jacob, his father, and set him before Pharaoh; and Jacob blessed Pharaoh. 8Pharaoh said to Jacob, “How old are you?”
9Jacob said to Pharaoh, “The years of my pilgrimage are one hundred thirty years. The days of the years of my life have been few and evil. They have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.” 10Jacob blessed Pharaoh, and went out from the presence of Pharaoh.
11Joseph placed his father and his brothers, 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. 12Joseph provided his father, his brothers, and all of his father’s household with bread, according to the sizes of their families.
13There was no bread in all the land; for the famine was very severe, so that the land of Egypt and the land of Canaan fainted by reason of the famine. 14Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the grain which they bought: and Joseph brought the money into Pharaoh’s house. 15When the money was all spent in the land of Egypt, and in the land of Canaan, all the Egyptians came to Joseph, and said, “Give us bread, for why should we die in your presence? For our money fails.”
16Joseph said, “Give me your livestock; and I will give you food for your livestock, if your money is gone.”
17They brought their livestock to Joseph, and Joseph gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the donkeys: and he fed them with bread in exchange for all their livestock for that year. 18When that year was ended, they came to him the second year, and said to him, “We will not hide from my lord how our money is all spent, and the herds of livestock are my lord’s. There is nothing left in the sight of my lord, but our bodies, and our lands. 19Why should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants to Pharaoh. Give us seed, that we may live, and not die, and that the land won’t be desolate.”
20So Joseph bought all the land of Egypt for Pharaoh, for every man of the Egyptians sold his field, because the famine was severe on them, and the land became Pharaoh’s. 21As for the people, he moved them to the cities from one end of the border of Egypt even to the other end of it. 22Only he didn’t buy the land of the priests, for the priests had a portion from Pharaoh, and ate their portion which Pharaoh gave them. That is why they didn’t sell their land. 23Then Joseph said to the people, “Behold, I have bought you and your land today for Pharaoh. Behold, here is seed for you, and you shall sow the land. 24It will happen at the harvests, that you shall give a fifth to Pharaoh, and four parts will be your own, for seed of the field, for your food, for them of your households, and for food for your little ones.”
25They said, “You have saved our lives! Let us find favor in the sight of my lord, and we will be Pharaoh’s servants.”
26Joseph made it a statute concerning the land of Egypt to this day, that Pharaoh should have the fifth. Only the land of the priests alone didn’t become Pharaoh’s.
27Israel lived in the land of Egypt, in the land of Goshen; and they got themselves possessions therein, and were fruitful, and multiplied exceedingly. 28Jacob lived in the land of Egypt seventeen years. So the days of Jacob, the years of his life, were one hundred forty-seven years. 29The time came near that Israel must die, and he called his son Joseph, and said to him, “If now I have found favor in your sight, please put your hand under my thigh, and deal kindly and truly with me. Please don’t bury me in Egypt, 30but when I sleep with my fathers, you shall carry me out of Egypt, and bury me in their burying place.”
Joseph said, “I will do as you have said.”
31Israel said, “Swear to me,” and he swore to him. Then Israel bowed himself on the bed’s head.
Commentary
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What others are saying
5 commentators · 69 notes on this chapter
Matthew Henry3
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
Here is, I. The respect which Joseph, as a subject, showed to his prince. Though he was his favourite, and prime-minister of state, and had had particular orders from him to send for his father down to Egypt, yet he would not suffer him to settle till he had…
Care being taken of Jacob and his family, the preservation of which was especially designed by Providence in Joseph's advancement, an account is now given of the saving of the kingdom of Egypt too from ruin; for God is King of nations as well as King of…
Observe, 1. The comfort Jacob lived in (Gen 47:27, Gen 47:28); while the Egyptians were impoverished in their own land, Jacob was replenished in a strange land. He lived seventeen years after he came into Egypt, far beyond his own expectation. Seventeen years…
John Gill31
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
Then Joseph came and told Pharaoh,.... After he had been with his father, had had an interview with him, and had took his leave of him for a time, he came to Pharaoh's court: and said, my father, and my brethren, and their flocks, and their herds, and all…
And he took some of his brethren,.... Along with him, when he left his father in Goshen; the word for "some" signifies the extremity of a thing: hence some have fancied that he took some of the meanest and most abject, so Jarchi, lest if they had appeared to…
And Pharaoh said unto his brethren, what is your occupation?.... Which is the question he had told his brethren beforehand would be asked them, and prepared them to give an answer to it, Genesis 46:33; which was perhaps an usual question Pharaoh asked of…
Adam Clarke16
The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.
Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.
He took some of his brethren - There is something very strange in the original; literally translated it signifies "from the end or extremity (מקצה miktseh) of his brethren he took five men." This has been understood six different ways. 1. Joseph took five of…
In the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell - So it appears that the land of Goshen was the best of the land of Egypt. Men of activity - אנשי חיל anshey chayil, stout or robust men - such as were capable…
Jacob blessed Pharaoh - Saluted him on his entrance with Peace be unto thee, or some such expression of respect and good will. For the meaning of the term to bless, as applied to God and man, See Clarke on Gen 2:3 (note).
Keil & Delitzsch6
The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.
Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.
Pharaoh asked them about their occupation, and according to Joseph's instructions they replied that they were herdsmen (צאן רעה, the singular of the predicate, see Ges. 147c), who had come to sojourn in the land (גּוּר, i.e., to stay for a time), because the…
Joseph then presented his father to Pharaoh, but not till after the audience of his brothers had been followed by the royal permission to settle, for which the old man, who was bowed down with age, was not in a condition to sue. The patriarch saluted the king…
After this probably short interview, of which, however, only the leading incidents are given, Jacob left the king with a blessing.
Jamieson, Fausset & Brown13
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
he took some of his brethren--probably the five eldest brothers: seniority being the least invidious principle of selection.
For to sojourn . . . are we come--The royal conversation took the course which Joseph had anticipated (Gen 46:33), and they answered according to previous instructions--manifesting, however, in their determination to return to Canaan, a faith and piety which…
Joseph brought in Jacob his father--There is a pathetic and most affecting interest attending this interview with royalty; and when, with all the simplicity and dignified solemnity of a man of God, Jacob signalized his entrance by imploring the divine…
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