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and, behold, they <i>are</i> in the land of Goshen.</div>XLVII<p>JOSEPH PRESENTS HIS FATHER AND BRETHREN TO PHARAOH.</span><p>(1) <span class= "bld">Behold, they are in the land of Goshen.</span>—Though Joseph had all along wished this to be the dwelling-place of his brethren, yet it was necessary to obtain Pharaoh’s permission; and at present Joseph only mentions that they had halted there. In <a href="/genesis/47-4.htm" title="They said morever to Pharaoh, For to sojourn in the land are we come; for your servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray you, let your servants dwell in the land of Goshen.">Genesis 47:4</a> they ask for the necessary consent.<p> <div class="versenum"><a href="/genesis/47-2.htm">Genesis 47:2</a></div><div class="verse">And he took some of his brethren, <i>even</i> five men, and presented them unto Pharaoh.</div>(2) <span class= "bld">Even five men.</span>—As the number “five” appears again and again in this narrative (<a href="/genesis/43-34.htm" title="And he took and sent messes to them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.">Genesis 43:34</a>; <a href="/genesis/45-22.htm" title="To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.">Genesis 45:22</a>), it may have had some special importance among the Egyptians, like the number seven among the Jews.<p> <div class="versenum"><a href="/genesis/47-3.htm">Genesis 47:3</a></div><div class="verse">And Pharaoh said unto his brethren, What <i>is</i> your occupation? And they said unto Pharaoh, Thy servants <i>are</i> shepherds, both we, <i>and</i> also our fathers.</div>(3) <span class= "bld">Also our fathers.</span>—Joseph had instructed them to add this (<a href="/genesis/46-34.htm" title="That you shall say, Your servants' trade has been about cattle from our youth even until now, both we, and also our fathers: that you may dwell in the land of Goshen; for every shepherd is an abomination to the Egyptians.">Genesis 46:34</a>), because occupations were hereditary among the Egyptians, and thus Pharaoh would conclude that in their case also no change was possible in their mode of life.<p> <div class="versenum"><a href="/genesis/47-4.htm">Genesis 47:4</a></div><div class="verse">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 <i>is</i> sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.</div>(4) <span class= "bld">To sojourn.</span>—Joseph’s brethren ask for permission only for a temporary stay. Apparently, too, in spite of the famine, there was pasture for cattle in Goshen. They had been able hitherto to keep them alive even in Canaan; and probably the Nile, though it did not overflow, yet on reaching the delta lost itself in swamps, which produced a great quantity of the marsh grass described in <a href="/genesis/41-2.htm" title="And, behold, there came up out of the river seven well favored cows and fat; and they fed in a meadow.">Genesis 41:2</a>. We find in this chapter that not only were Pharaoh’s herds intact, but also those of the people.<p> <div class="versenum"><a href="/genesis/47-7.htm">Genesis 47:7</a></div><div class="verse">And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.</div>(7) <span class= "bld">Jacob blessed Pharaoh.</span>—The presentation of Jacob to Pharaoh seems to have been a much more solemn matter than that of Joseph’s brethren. Pharaoh looks upon them with interest as the brothers of his vizier, grants their request for leave to dwell in Goshen, and even empowers Joseph to make the ablest of them chief herdsmen over the royal cattle. But Jacob had attained to an age which gave him great dignity: for to an Egyptian 120 was the utmost limit of longevity. Jacob was now 130, and Pharaoh treats him with the greatest honour, and twice accepts his blessing. More must be meant by this than the usual salutation, in which each one presented to the king prayed for the prolongation of his life. Pharaoh probably bowed before Jacob as a saintly personage, and received a formal benediction.<p> <div class="versenum"><a href="/genesis/47-9.htm">Genesis 47:9</a></div><div class="verse">And Jacob said unto Pharaoh, The days of the years of my pilgrimage <i>are</i> 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.</div>(9) <span class= "bld">My pilgrimage.</span>—Heb., <span class= "ital">my sojournings; </span>and so at end of verse. The idea of a pilgrimage is a modern one. Even in <a href="/1_peter/2-11.htm" title="Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;">1Peter 2:11</a> “pilgrim” means in the Greek a stranger who has settled in a country of which he is not a native. So, too, here Jacob was not a pilgrim, for he was no traveller bound for religious motives to some distant shrine, but he was a sojourner, because Canaan was not the native land of his race.<p><span class= "bld">Few and evil.</span>—Evil certainly: for from the time when he deceived his father, Jacob’s life had been one of great anxiety and care, in addition to his many sorrows. If he had gained wealth in Haran, it had been by great industry and personal toil, aggravated by Laban’s injustice. On his return, there was the double terror of Laban’s pursuit behind and Esau’s menacing attitude in front. He had then long lain ill at Succoth, waiting till time healed his sprained hip. His entry into the promised land had been made miserable by his daughter’s dishonour and the fierce conduct of his sons. And when his home was in sight, he had lost his beloved Rachel; and finally, been compelled to remain at a distance from his father, because Esau was there chief and paramount. His father dies, and Esau goes away; but the ten years between Isaac’s death and the descent into Egypt had been years of mourning for Joseph’s loss. All these troubles had fallen upon him, and made his days evil; but they were few only in comparison with those of his father and grandfather. In Pharaoh’s eyes Jacob had lived beyond the usual span of human existence; but to himself he seemed prematurely old. His end came after seventeen years of peaceful decay spent under Joseph’s loving care.<p><span class= "bld">The land of Rameses.</span>—See Note on <a href="/genesis/45-10.htm" title="And you shall dwell in the land of Goshen, and you shall be near to me, you, and your children, and your children's children, and your flocks, and your herds, and all that you have:">Genesis 45:10</a>. Though the LXX. take “land of Rameses” as equivalent to Goshen, it was more probably some special district of it, for, as we have seen, Goshen was a territory of vast extent. Raamses (<a href="/exodus/1-11.htm" title="Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.">Exodus 1:11</a>) is the same word, though the Masorites have given it different vowels; but whether such a town already existed, or whether when built it took its name from the district, we cannot tell. If there were such a place, it would at this period be a poor village, consisting of a few shepherds’ huts; but long afterwards, in the days of King Rameses II., “it was the centre of a rich, fertile, and beautiful land, described as the abode of happiness, where all alike, rich and poor, lived in peace and plenty.”—Canon Cook, <span class= "ital">Excursus on Egyptian Words, </span>p. 487. It deserved therefore its description as “the best of the land.”<p> <div class="versenum"><a href="/genesis/47-12.htm">Genesis 47:12</a></div><div class="verse">And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to <i>their</i> families.</div>(12) <span class= "bld">According to their families.</span>—Heb., <span class= "ital">according to the </span>“<span class= "ital">taf” </span>This, as we have seen above, means “according to the clan or body of dependants possessed by each one.” Dan, with his one child, would have been starved to death if the allowance for himself and his household had depended upon the number of his “little ones,” which is the usual translation of this word in the Authorised Version. (See margin.)<p><span class= "bld"> <div class="versenum"><a href="/genesis/47-16.htm">Genesis 47:16</a></div><div class="verse">And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.</div>JOSEPH’S POLICY IN EGYPT.</span><p>(16) <span class= "bld">Give your cattle.</span>—As the people were in want of food, and their land incapable of cultivation as long as the Nile ceased to overflow, this was a merciful arrangement, by which the owners were delivered from a burden, and also a portion of the cattle saved for the time when they would be needed again for agricultural purposes. As the charge of so many cattle in time of dearth would be a very serious matter (<a href="/context/1_kings/18-5.htm" title="And Ahab said to Obadiah, Go into the land, to all fountains of water, and to all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts.">1Kings 18:5-6</a>), we now see the reason why Pharaoh wished the ablest of Joseph’s brethren to be employed in the task; and probably while there was no food for them in the Nile Valley, there would still be grass in the alluvial soil of the delta, which men used to move about with cattle would be able to find.<p> <div class="versenum"><a href="/genesis/47-17.htm">Genesis 47:17</a></div><div class="verse">And they brought their cattle unto Joseph: and Joseph gave them bread <i>in exchange</i> 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.</div>(17) <span class= "bld">Horses . . . flocks . . . herds </span>. . . <span class= "bld">asses.</span>—The mention of horses is a most important fact in settling the much-debated question as to the dynasty under which Joseph became governor of Egypt. When Abram went there, horses do not seem as yet to have been known (see Note on <a href="/genesis/12-16.htm" title="And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.">Genesis 12:16</a>), but oxen and asses were common, and the former indigenous in the country (Maspero, <span class= "ital">Histoire Ancienne, </span>pp. 11, 12). The horse was introduced by the Hyksos, according to Lenormant, <span class= "ital">Les Prem. Civilisations, </span>i., 306 ff.; Rawlin-son, <span class= "ital">Egypt, </span>i., 74; and the first representation of one is drawing the war-chariot of the king who expelled them. The “flocks” are expressly said in the. Hebrew to be <span class= "ital">sheep. </span>This, too, is important; for while goats were indigenous in Egypt, sheep do not appear in the most ancient monuments, though they were introduced at an earlier date than horses.<span class= "bld"><p> <div class="versenum"><a href="/genesis/47-18.htm">Genesis 47:18</a></div><div class="verse">When that year was ended, they came unto him the second year, and said unto him, We will not hide <i>it</i> 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:</div>(18) <span class= "bld">The second year.</span>—Not the second year of the famine, but the year following that in which they had given up their cattle.<p> <div class="versenum"><a href="/genesis/47-20.htm">Genesis 47:20</a></div><div class="verse">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.</div>(20) <span class= "bld">So the land became Pharaoh’s.</span>—Joseph has been accused of reducing a free people to slavery by his policy. Undoubtedly he did vastly increase the royal power; but from what we read of the vassalage under which the Egyptians lived to a multitude of petty sovereigns, and also to their wives, their priests, and their embalmers, an increase in the power of the king, so as to make it predominant, would be to their advantage. The statement made here that the land in Egypt belonged entirely to the king is confirmed by Herodotus and other Greek authorities. The same is the case in India at this day; only, instead of the rent being a fifth part of the produce, it is in India a fixed annual sum, which is settled at comparatively distant intervals. In Burmah the agriculturists hold their land directly from the Crown.<p> <div class="versenum"><a href="/genesis/47-21.htm">Genesis 47:21</a></div><div class="verse">And as for the people, he removed them to cities from <i>one</i> end of the borders of Egypt even to the <i>other</i> end thereof.</div>(21) <span class= "bld">He removed them to cities.</span>—Joseph’s object in this measure was most merciful. As the corn was stored up in the cities, the people would be sure of nourishment only if they were in the immediate neighbourhood of the food. As a consequence, possibly, of Joseph’s policy, the number of cities in the Valley of the Nile became so enormous that Herodotus computes them at 20,000. Thus the people would not dwell at any distance from their lands, while it would be impossible for them to reside actually on their plots of ground, as these every year are overflowed by the Nile.<p> <div class="versenum"><a href="/genesis/47-22.htm">Genesis 47:22</a></div><div class="verse">Only the land of the priests bought he not; for the priests had a portion <i>assigned them</i> of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.</div>(22) <span class= "bld">The priests had a portion assigned to them of Pharaoh.</span>—Herodotus (ii. 37) mentions that it was still the custom in Egypt for the priests to have a daily allowance of’ cooked food. Very probably this usage began in Joseph’s time; but it is not here ascribed to him, but to the king himself. Being thus supplied with food, they did not sell their lands; and with this, again, the Greek accounts tally, as they represent the king, the priests, and the warriors as the only landholders in Egypt. The last class, however, held their land from the king.<p> <div class="versenum"><a href="/genesis/47-23.htm">Genesis 47:23</a></div><div class="verse">Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, <i>here is</i> seed for you, and ye shall sow the land.</div>(23) <span class= "bld">Lo, here is seed for you.</span>—As Joseph would give them seed wherewith to sow their fields only when the famine was nearly over, these arrangements seem to have been completed shortly before the end of the seventh year; and then, with seed it would be necessary also to supply them with oxen to plough the soil, and swine wherewith to trample in the seed (Rawlinson, <span class= "ital">Egypt, </span>i. 76). A fifth part of the produce would be a very moderate rent, especially as there were no rates or taxes to be paid. The whole expenses of the State had to be defrayed from this rent.<p> <div class="versenum"><a href="/genesis/47-25.htm">Genesis 47:25</a></div><div class="verse">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.</div>(25) <span class= "bld">Thou hast saved our lives.</span>—The people were more than satisfied with Joseph’s regulations; and if he had made them dependent upon the Pharaoh, apparently he had broken the yoke of the smaller lords, the hereditary princes of the districts into which Egypt was parcelled out; and they were more likely to be well-treated by the ruler of the whole land than by men of inferior rank. On these hereditary principalities at the period of the twelfth dynasty, see Maspero, <span class= "ital">Hist. Anc, </span>p. 121.<p><span class= "bld"> <div class="versenum"><a href="/genesis/47-29.htm">Genesis 47:29</a></div><div class="verse">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:</div>ISRAEL IN EGYPT.</span><p>(29) <span class= "bld">The time drew nigh that Israel must die—</span>For seventeen years Jacob lived in Egypt, and saw the growing prosperity of his race under the fostering hand of Joseph. Placed at the entrance of Egypt, on the side of Arabia and Palestine, the clans of his sons would daily grow in number by the addition of Semitic immigrants, by whose aid they would make the vast and fertile region assigned them, and which had previously had but a scanty population, a well-cultivated and thriving land. But at last Jacob feels his end approaching, though apparently he was not as yet in immediate danger of death. But there was a wish over which he had long pondered; and desiring to have his mind set at rest, he sends for Joseph, and makes him promise that he will bury him in the cave at Machpelah. We find him again charging all his sons to grant him this request (<a href="/context/genesis/49-29.htm" title="And he charged them, and said to them, I am to be gathered to my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite,">Genesis 49:29-32</a>); nor need we seek for any remote reason for it. Jacob’s whole nature was a loving one, and strongly influenced by home and domestic feelings; and at Machpelah his nearest relatives were buried. In the next chapter he dwells upon Rachel’s death, and his burial of her apart from the rest at Ephrath; and this seems to have increased his grief at her loss. At Machpelah, Abraham. whom he had known as a boy, his beloved father and mother, and Leah, who had evidently at last won his affections, all lay; and there, naturally, he too wished to lie among his own.<p><span class= "bld">Put </span>. . . <span class= "bld">thy hand under my thigh.</span>—See Note on <a href="/genesis/24-2.htm" title="And Abraham said to his oldest servant of his house, that ruled over all that he had, Put, I pray you, your hand under my thigh:">Genesis 24:2</a>.<p> <div class="versenum"><a href="/genesis/47-31.htm">Genesis 47:31</a></div><div class="verse">And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed's head.</div>(31) <span class= "bld">Israel bowed himself upon the bed’s head.</span>—The LXX., followed by the Epistle to the Hebrews (<a href="/genesis/11-21.htm" title="And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.">Genesis 11:21</a>) and the Syriac, read, “on the top of his staff.” The word in the Hebrew, without vowels, may mean either <span class= "ital">bed </span>or <span class= "ital">staff, </span>and as we have mentioned above (<a href="/genesis/22-14.htm" title="And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.">Genesis 22:14</a>), the points indicating the vowels were added in later times, and while valuable as representing a very ancient tradition, are nevertheless not of final authority. The rendering, however, of the Authorised Version is the most satisfactory. It was scarcely worth mentioning that Jacob bowed before Joseph, leaning on his staff; but the picture of the aged patriarch leaning back upon his bed, content and happy in his son’s promise, and giving thanks to God for the peace of his approaching end, is one full of pathos and dignity.<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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