Gênesis 47
Bob Utley · You Can Understand the Bible
Gênesis 47:1-6
47:1 "Then Joseph went in and told Pharaoh" This seems to have been a set appointment for Pharaoh to meet Joseph's family (cf. Gen. 46:33). It is alluded to in Acts 7:13. ▣ "they are in the land of Goshen" Gen. 46 and 47 are uniquely bound together because Joseph has rehearsed his family on what to say and how to say it that they might receive royal permission to live in the land of Goshen. This land was known as being a fertile pasture land. It is also called "the best of the land," Gen. 47:6 and 11 (cf. Gen. 45:18). 47:2 "He took five men from among his brothers" There has always been speculation about why he chose only five. The Rabbinical Midrash says that he took the weakest and ugliest so that Pharaoh would not draft his brothers into military service, but this seems dubious. The Anchor Bible Commentary asserts the exact opposite, "he took the outstanding ones" (p. 350). There is a real possibility that the number "five" had special significance to the Egyptians because it is used so often in these chapters (cf. Gen. 41:34; 43:34; 45:22). 47:3 "Your servants are shepherds, both we and our fathers" It is very important to note that they are claiming to be the sons of a shepherd (cf. Gen. 13:7,8; 26:20; 46:32,34), therefore, all they knew was how to shepherd. Sons were expected to follow in the avocation of their father. Shepherds (of cattle) were looked down upon with some contempt in Egypt (cf. Gen. 43:32; 46:34; Exod. 8:26). This implies that through the racial arrogance of the Egyptians and the cultural aversion to shepherds the children of Jacob would be left pretty much alone. This was very significant because it is obvious from Genesis 38 that they were becoming amalgamated into the Canaanite culture. Therefore, the sojourn in Egypt was really a chance for them to collect themselves as a distinct national religious entity. 47:4 "They said to Pharaoh" There are four aspects of their response which are meant to alleviate any fears that Pharaoh may have had concerning them: they were shepherds they were sojourners they were forced to come to Egypt they asked permission to settle in the land, apparently for a limited period 47:5-6 There is some problem in the MT which is obvious when one compares the ancient versions. Pharaoh should be addressing the five brothers, not Joseph. See UBS Text Project, pp. 72-73 for a full discussion. 47:6 "if you know any capable men among them, put them in charge of my livestock" Pharaoh also had livestock in the region of Goshen. This may have been just another way of showing his care for them because of Joseph. Or, it may have been his desiring the physical prosperity that was connected with the God of these people (cf. Gen. 30:27; 39:5).
Gênesis 47:7-12
47:7 "and Jacob blessed Pharaoh" There has been much discussion about Jacob blessing Pharaoh twice (cf. v.10). Some say it is simply the normal Oriental opening and departing greetings (cf. Gen. 31:55; Ruth 2:4, NJB). However, it seems unusual that it is mentioned twice here. The superior always blesses the inferior (cf. Heb. 7:7). Martin Luther says that Jacob preached the gospel to Pharaoh and that he and his court were converted. He uses Ps. 105:22 as evidence for this conversion. Because of the divine blessing on the family of Abraham and those connected to them, this blessing to such a supportive Pharaoh seems appropriate (cf. NRSV, TEV, NIV). The Jewish Study Bible, p. 93, lists the verses where others are blessed by their contact with the covenant family (cf. Gen. 12:3; 22:18; 26:4; 28:14; 30:27-30; 39:5,23, p. 93). 47:9 "The years of my sojourning" Jacob was certainly caught up in depression in the last years of his life. His melancholy spirit (brought on by the news of Joseph's death) is revealed in this verse. 47:11 "gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had ordered" It is obvious here that "the land of Rameses" (cf. Exod. 1:11; 12:37; Num. 33:3) and the land of Goshen are the same area. The mentioning of Rameses is either a later addition by a scribe there was a city there by this name before the Hebrews rebuilt one there in honor of Rameses II Rameses II seems to be the Pharaoh of the Exodus experience and seems to confirm the date as being 1290 B.C. This is not only true because of the location of the Egyptian capital during the Hyksos period being relatively close to the land of Goshen, but also for the archaeological evidence of the invasion of Palestine around 1250 B.C. SPECIAL TOPIC: DATE OF THE EXODUS 47:12 "according to their little ones" "according to the number in their families" "according to the number of their dependents" "including the very youngest" "down to the least of them" "whole household" "down to the little ones" "for each person" "according to their families" The "little ones" (BDB 381, KB 378, cf. Num. 14:3,31; 31:17) may refer to every member of the household who were allocated a certain amount of food (cf. Gen. 45:11). The Rabbinical Midrash says that children waste a lot of bread and this is an idiom to show that Joseph provided abundantly for them. It is possible that the term "little ones" is an intimate family metaphor for all the members of the covenant family (cf. Gen. 47:24).
Gênesis 47:13-19
47:13-26 Many commentators have asserted that Joseph acted cruelly toward the people of Egypt. However, Joseph acted on the common theological assertion that Pharaoh, as the representative of the sun god Re, owned the land of Egypt, and brought it into reality. 47:13 "languished" This VERB (BDB 529, KB 520, Qal IMPERFECT with waw) is found only here in the OT. Its basic meaning is "to faint." The land of Canaan is unproductive. It is affected by the curse of Gen. 3:17-19 (cf. Rom. 8:20-22), part of which is the irregular cycles of nature. In this situation, YHWH is using (using not causing) this for His purposes. This control of the weather is also reflected in the "cursing and blessing" section of Deuteronomy (cf. Gen. 28-29). The famine was severe (cf. Gen. 12:10; 41:31; 43:1; 47:4,13). 47:16 "Give up your livestock" They had already sold everything ("give," BDB 396, KB 393, Qal imperative, cf. Gen. 47:15,16) they had in order to buy food. Now, their livestock were in jeopardy. Really, the taking of the livestock, which they could not feed and which were going to die anyway, is an aspect of governmental mercy, not exploitation. ▣ "food" NKJV, LXX, Targums "bread" NRSV, TEV, NJB, REB "food" "grain" The question is, does Joseph give the people food in exchange for their livestock food to the livestock (Peshitta)? It must be said the Hebrew PREPOSITION "for" (BDB 90) can mean "in exchange" or "for/on behalf of." There is ambiguity here. I think vv. 17-18 imply the first option. The Egyptians had to give Pharaoh their money (v. 14) their livestock (vv. 16-17) their land (vv. 18-10,20) themselves (vv. 18-19,21) for food because of the protracted famine.
Gênesis 47:20-26
47:20 "So Joseph bought all the land of Egypt for Pharaoh" In the sixth year of famine, after the cattle had all been sold, they sold their land and themselves to Pharaoh (BDB 888, KB 1111, cf. Gen. 47:19,20,22,23). Actually, they became serfs (cf. Gen. 47:23-24). We know, not only from the Code of Hammurabi, but also from the archaeological discoveries at Ugarit and the Nuzi Tablets, that serfdom was a common, cultural plight of the people of the ANE. Joseph's title mentioned in Gen. 41:40 and 45:8 means that he was the administrator of Pharaoh's personal affairs. Verses 20-26 show how he personally benefitted Pharaoh in his bureaucratic control of Egypt. This entire experience has been "somewhat" documented from Egyptian historical records. 47:21 "he removed them to the cities from one end of Egypt's border to the other" Many commentators have asserted that this was to facilitate the distribution of food because they could not work the land anyway. However, the Septuagint and the Samaritan Pentateuch state "he made slaves of them" ("to the cities," BDB 746, לערים, "to slaves," BDB 713, לעבדים). The "r" ‒ "d" confusion is repeated in the VERB he removed ‒ BDB 716, KB 778, Hiphil PERFECT he made slaves ‒ BDB 713 the OBJECT to the cities to slaves This translation is followed by the Revised Standard Version and seems to fit the context of Gen. 47:19,21,25, as well as the giving of seed in Gen. 47:23. The UBS Text Project, p. 74, supports this reading (i.e., "B" rating). Rashi says that he made them move to the city in order to prove to them that they did not own their own land (JPSOA). The Peshitta and Targum Ongelos have "he removed them from town to town." 47:22 Religious property and personnel were not affected (cf. Gen. 47:26). 47:24 "At the harvest you shall give a fifth to Pharaoh" From the Code of Hammurabi, the texts from Ugaritic and Nuzi archaeological discoveries, we find that this was not terribly exploitive. From Mesopotamian and other historical documents we know that from forty to sixty percent was not uncommon. Joseph was treating these people with great fairness. They knew that, as Gen. 47:25 obviously reflects.
Gênesis 47:27-28
47:27 This sets the stage for the next Egyptian administration which would fear the Israelites. SPECIAL TOPIC: ISRAEL (THE NAME) 47:28 "the length of Jacob's life was one hundred and forty-seven years" This is one of several verses throughout Genesis used to date certain major events. It is interesting that Jacob thought he was going to die long before he actually did, just as his father, Isaac, had in Gen. 27:2. This shows that although these were great men of God, they still had physical problems associated with old age as well as psychological doubts. To know God does not exempt one from the problems of aging. SPECIAL TOPIC: HEALING
Gênesis 47:29-31
47:29 "When the time for Israel to die drew near" Death is in the hand of God, not chance, not fate, not the evil one. There is no "grim reaper," only an angel of God. Death is not an enemy, but a reunion for those who have a relationship with YHWH. In the Bible it is not death that is a tragedy, but an early death or a violent death. After the fall of Genesis 3 death is the natural end of physical life (cf. Genesis 5). When one is aged, death is a blessing! SPECIAL TOPIC: THE FALL ▣ "place now your hand under my thigh" This seems to be an idiomatic oath formula among the ancient Hebrews (cf. Gen. 24:2). There are two possible orientations to this gesture: the thigh is the largest muscle in the body, therefore, connected to the idea of strength the thigh is close to the genitals, referring to the "seed" of promise The point of this maneuver seems to be an emphasis on the descendants of Jacob as a true object of oath taking. Apparently this was caught up in the covenant promises of God for seed, going back to Canaan, (cf. Gen. 12:1-3). SPECIAL TOPIC: LAYING ON OF HANDS ▣ "kindness and faithfulness" "kindly and truly" "loyally and truly" "faithful love" "mercy and truth" "loyally and faithfully" "steadfast loyalty" "graciously and truly" These are the special covenant terms hesed (BDB 388, דסח, cf. Gen. 20:13; 21:23) and emeth (BDB 54, אמת). SPECIAL TOPIC: LOVINGKINDNESS (HESED) SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT 47:30 "you shall carry me out of Egypt" This is a foreshadowing of the Exodus. Jacob may have known of it from the family traditions going back to Abraham (cf. Gen. 15:12-16). It also seems to be implied in Gen. 48:21. Jacob knew that the destiny of the Hebrews did not relate to a long stay in Egypt. 47:31 "Swear to me" Jacob was very emphatic (BDB 989, KB 1396, Niphal IMPERATIVE) that he did not want to remain in Egypt and he asked his son, not only to swear by putting his hand under his thigh, but to swear verbally as well. ▣ NASB, JPSOA "at the head of his bed" NKJV, NRSV "on the head of the bed" "leaning on the top of his staff" "upon the head of his staff" "by the head of his bed" The Hebrew word for "bed" is mittah (BDB 641) and "staff" is matteh (BDB 641). Notice it is not a consonant issue, but a vowel issue. There has been much discussion about this translation in the Masoretic Text. The Septuagint (cf. Heb. 11:21, which follows the LXX) changes this metaphor to "the head of the staff." This seems quite possible because the staff was a symbol of authority in ancient Egypt, therefore, this would mean that Jacob bowed his forehead and touched Joseph's staff. This may have symbolized Jacob fulfilling Joseph's dream of Gen. 37:6-9 Jacob's reverence for Joseph as fulfilling God's plan for saving his family a gesture of Jacob's acknowledging Joseph's prestige (cf. Gen. 48:2; 1 Kgs. 1:47)