They 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.”
Pharaoh spoke to Joseph, saying, “Your father and your brothers have come to you. The 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.”
Joseph brought in Jacob, his father, and set him before Pharaoh; and Jacob blessed Pharaoh. Pharaoh said to Jacob, “How old are you?”
Jacob 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.” Jacob blessed Pharaoh, and went out from the presence of Pharaoh.
John Calvin 1540 · Public Domain On vv5–9 5. And Pharaoh spake unto Joseph. It is to…
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 derannon ejmporeu>etai, Kei>nou ojtilov, ka}n ejleu>qerov mo>lh|
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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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv6, 7, 8, 10 Joseph’s great modesty appeareth in that he would enterprise…
Joseph’s great modesty appeareth in that he would enterprise nothing without the king’s commandment.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–10 Gen 47:4 They said moreover unto Pharaoh, For to…
Gen 47:4 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.
Ver. 4. For to sojourn in the land are we come.] And had they returned home again after the death of Joseph, they had taken a right course for themselves. But as God had otherwise decreed it, so they thought it best being there; and, therefore, not without their own fault, they fell into servitude.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 6, 7, 9 To sojourn in the land are we come; not…
To sojourn in the land are we come; not to defraud thy people of their lands and habitations, but only to be here for a season, as strangers and sojourners, till we can conveniently return to our own land.
Canaan being a higher ground than Egypt, and watered in a manner only by rain from heaven, must needs sooner and sorer feel the effects of a drought and scarcity than Egypt, which had relief from Nilus in that kind.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv4–10 They said moreover unto Pharaoh, for to sojourn in…
They said moreover unto Pharaoh, for to sojourn in the land are we come,.... Not to obtain possessions and inheritances, as if natives, and to abide there always, but to continue for a little time; for they kept in mind that the land of Canaan was given to them as an inheritance, and would be possessed by then, in due time, and therefore had no thought for the present of continuing here long:
for thy servants have no pasture for their flocks, for the famine is sore in the land of Canaan: they say nothing of the want of corn for themselves, because they could have it from Egypt, fetching it, and paying a price for it, but of pasture for their cattle; for the land of Canaan lying higher, was so scorched with the heat of the sun, and parched with drought, that scarce any grass grew upon it; whereas Egypt, and especially the land of Goshen, lying lower, and being marshy and fenny places, near the Nile, had some grass growing on it, even when the Nile did not overflow to make it so fruitful as it sometimes was:
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now therefore, we pray thee, let thy servants dwell in the land of Goshen: which request Joseph, no doubt, directed them to make, it being the spot he had chosen for them in his own mind, and even had promised it to his father; and which his brethren, by their short stay in it as they came along, saw would be very convenient for them, and was the true reason why Joseph instructed them to be particular in the account of their trade and business, that Pharaoh might be inclined of himself to propose it to them or however to grant it when requested.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 8, 9, 10 To sojourn in the land are we cane -…
To sojourn in the land are we cane - Not to settle there forever; only to sojourn, while the famine prevailed so in Canaan, which lay high, that it was not habitable for shepherds, the grass being burnt up much more than in Egypt, which lay low, and where the corn chiefly failed, but there was tolerable good pasture.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 7, 9 Verse 6. In the best of the land make…
Verse 6. 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 of bearing fatigue, and of rendering their authority respectable.
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Rulers over my cattle.] מקנה mikneh signifies not only cattle, but possessions or property of any kind; though most usually cattle are intended, because in ancient times they constituted the principal part of a man's property. The word may be taken here in a more extensive sense, and the circumstances of the case seem obviously to require it. If every shepherd was an abomination to the Egyptians, however we may understand or qualify the expression, is it to be supposed that Pharaoh should desire that the brethren of his prime minister, of his chief favourite, should be employed in some of the very meanest offices in the land? We may therefore safely understand Pharaoh as expressing his will, that the brethren of Joseph should be appointed as overseers or superintendents of his domestic concerns, while Joseph superintended those of the state.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 6, 7, 8, 9 Gen 47:4. To sojourn in the land are we…
Gen 47:4. To sojourn in the land are we come — Not to settle there for ever; only to sojourn, while the famine prevailed so in Canaan, which lay high, that it was not habitable for shepherds, the grass being burned up much more than in Egypt, which lay low, and where the corn chiefly failed, but there was tolerably good pasture. But although Jacob and his sons intended only to sojourn in Goshen or Egypt till the famine should be over, yet first the kindness they received encouraged them to continue, and at last the Egyptians rendered their posterity slaves, and compelled them to stay.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 9 Blessed him, Pharao; saying, perhaps, God save the king;…
Blessed him, Pharao; saying, perhaps, God save the king; or, O king live for ever: thus wishing that he might enjoy all sorts of blessings. (Menochius) --- It is generally taken in this sense, when men bless one another; but when they bless God, they mean to praise, supplicate, or thank him. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 7, 8, 9 For to sojourn . . . are we come--The…
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 affords a hopeful symptom of their having become all, or most of them, religious men.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 6 4. To sojourn in the land are we come…
4. To sojourn in the land are we come — “Not to dwell there, for Canaan was ever their home, the land of promise. Yet this ‘sojourning’ lasted more than two, if not more than four, centuries.” — Newhall.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 6, 7, 9 4. And they said unto Pharaoh] Joseph’s brethren were…
4. And they said unto Pharaoh] Joseph’s brethren were the speakers in the last clause of Gen_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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 7, 9 (4) To sojourn.—Joseph’s brethren ask for permission only for…
(4) To sojourn.—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 Gen_41:2. We find in this chapter that not only were Pharaoh’s herds intact, but also those of the people.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4, 5, 7, 8, 9, 10 They said moreover (literally, and they said) unto Pharaoh,…
They said moreover (literally, and they said) unto Pharaoh, For to sojourn in the land are we come; an unconscious fulfillment of an ancient prophecy (Gen_15:13) for thy servants have no pasture for their flocks (it was solely the extreme drought that had caused them for a season to vacate their own land); for the famine is sore (literally, heavy) in the land of Canaan: now therefore, we pray thee, let thy servants dwell (literally, and now might thy servants dwell, we pray, the future having here the force of an optative) in the land of Goshen.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv5, 7, 8, 9 In the best of the land make thy father…
Gen_47:5-6
In the best of the land make thy father and brethren to dwell
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The best gifts of God bestowed on His people
1.
In the first place, GOD GIVETH THE BEST UNTO HIS TRUE ISRAEL. He gives them a land of rest, He gives them a land of safety, He gives them a land of abundance, and He giveth them the best things in that land. He not only pardons them, but His pardon is a costly pardon. He not only gives them righteousness, but He gives them a glorious righteousness. Does He supply their wants? It is all fulness He gives them; even for the supply of the little ones, as you observe in the twenty-fourth verse: 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 the seed of the field, and for your food, and for them of your households, and for food for your little ones, unfolding this great truth--that the supply which is in Christ, is not only for the least, but for the least wants of the least; that there is nothing minute in Gods sight. He has provided for helplessness of body, for nervousness of spirit, for a distracted mind, for strong inward temptations, for outward trials, for domestic afflictions, for everything that concerns us in that straight way, the straightness of which at times no one can enter into but the Lord Jesus Christ Himself.
II. But now observe, secondly, WHY IT IS GOD DOES THIS.
1. Wherever God acteth, He acted as God--greatly; what He doeth, He doeth as God, worthy God. You and I act below ourselves; God never can act below Himself. The great God in His forgiveness is great; in His righteousness He is great; in the abundant supplies of His grace He is great; in the freeness of His salvation He is great; in the sympathies of His love He is great; and that because He is God (see Isa_55:7-9; Hos_11:8-9).
2. But there is another reason; that is, the love which He bears towards His Israel. Who can describe what that love is?
3. But there is another reason, and I think, if I were to lose sight of that, I should lose sight of the Gospel itself; every blessing that the Israel of God enjoy, they enjoy for the true Josephs sake. It is not for their sakes, but it is for Christs sake.
III. THE PRACTICAL REARING OF THIS IMPORTANT SUBJECT.
1. Great cause for deep thankfulness.
2. Then there is in the subject that which should lead to great stirring up of desire. We should desire that we may enter into the best of the land.
3. I am sure we have great cause for deep abasement as we think of the subject. God has given us the best; what have we given Him? (J. H.Evans, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv9–10
Genesis
GROWTH BY TRANSPLANTING
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TWO RETROSPECTS OF ONE LIFE
Gen 47:9. - Gen 48:15 - Gen 48:16.
These are two strangely different estimates of the same life to be taken by the same man. In the latter Jacob categorically contradicts everything that he had said in the former. ‘Few and evil,’ he said before Pharaoh. ‘All my life long,’ ‘the Angel which redeemed me from all evil,’ he said on his death-bed.
If he meant what he said when he spoke to Pharaoh, and characterised his life thus, he was wrong. He was possibly in a melancholy mood. Very naturally, the unfamiliar splendours of a court dazzled and bewildered the old man, accustomed to a quiet shepherd life down at Hebron. He had not come to see Pharaoh, he only cared to meet Joseph; and, as was quite natural, the new and uncongenial surroundings depressed him. Possibly the words are only a piece of the etiquette of an Eastern court, where it is the correct thing for the subject to depreciate himself in all respects as far inferior to the prince. And there may be little more than conventional humility in the words of my first text. But I am rather disposed to think that they express the true feeling of the moment, in a mood that passed and was followed by a more wholesome one.
I put the two sayings side by side just for the sake of gathering up one or two plain lessons from them.
1. We have here two possible views of life.
Now the key to the difference between these two statements and moods of feeling seems to me to be a very plain one. In the former of them there is nothing about God. It is all Jacob. In the latter we notice that there is a great deal more about God than about Jacob, and that determines the whole tone of the retrospect. In the first text Jacob speaks of ‘the days of the years of my pilgrimage,’ ‘the days of the years of my life,’ and so on, without a syllable about anything except the purely earthly view of life. Of course, when you shut out God, the past is all dark enough, grey and dismal, like the landscape on some cloudy day, where the woods stand black, and the rivers creep melancholy through colourless fields, and the sky is grey and formless above. Let the sun come out, and the river flashes into a golden mirror, and the woods are alive with twinkling lights and shadows, and the sky stretches a blue pavilion above them, and all the birds sing. Let God into your life, and its whole complexion and characteristics change. The man who sits whining and complaining, when he has shut out the thought of a divine Presence, finds that everything alters when he brings that in.
And, then, look at the two particulars on which the patriarch dwells. ‘I am only one hundred and thirty years old,’ he says; a mere infant compared with Abraham and Isaac! How did he know he was not going to live to be as old as either of them? And ‘if his days were evil,’ as he said, was it not a good thing that they were few? But, instead of that, he finds reasons for complaint in the brevity of the life which, if it were as evil as he made it out to be, must often have seemed wearisomely long, and dragged very slowly. Now, both things are true-life is short, life is long. Time is elastic-you can stretch it or you can contract it. It is short compared with the duration of God; it is short, as one of the Psalms puts it pathetically, as compared with this Nature round us-’The earth abideth for ever’; we are strangers upon it, and there is no abiding for us. It is short as compared with the capacities and powers of the creatures that possess it; but, oh! if we think of our days as a series of gifts of God, if we look upon them, as Jacob looked upon them when he was sane, as being one continued shepherding by God, they stretch out into blessed length. Life is long enough if it manifests that God takes care of us, and if we learn that He does. Life is long enough if it serves to build up a God-pleasing character.
It is beautiful to see how the thought of God enters into the dying man’s remembrances in the shape which was natural to him, regard being had to his own daily avocations. For the word translated ‘fed’ means much more than supplied with nourishment. It is the word for doing the office of shepherd, and we must not forget, if we want to understand its beauty, that Jacob’s sons said, ‘Thy servants are shepherds; both we and also our fathers.’ So this man, in the solitude of his pastoral life, and whilst living amongst his woolly people who depended upon his guidance and care, had learned many a lesson as to how graciously and tenderly and constantly fed, and led, and protected, and fostered by God were the creatures of His hand.
It was he, I suppose, who first gave to religious thought that metaphor which has survived temple and sacrifice and priesthood, and will survive even earth itself; for ‘I am the Good Shepherd’ is as true to-day as when first spoken by Jesus, and ‘the Lamb which is in the midst of the throne shall lead them,’ and be their Shepherd when the flock is carried to the upper pastures and the springs that never fail. The life which has brought us that thought of a Shepherd-God has been long enough; and the days which have been so expanded as to contain a continuous series of His benefits and protections need never be remembered as ‘few,’ whatsoever be the arithmetic that is applied to them.
The other contradiction is equally eloquent and significant. ‘Few and evil’ have my days been, said Jacob, when he was not thinking about God; but when he remembered the Angel of the Presence, that mysterious person with whom he had wrestled at Peniel, and whose finger had lamed the thigh while His lips proclaimed a blessing, his view changed, and instead of talking about ‘evil’ days, he says, ‘The Angel that redeemed me from all evil.’ Yes, his life had been evil, whether by that we mean sorrowful or sinful, and the sorrows and the sins had been closely connected. A sorely tried man he had been. Far away back in the past had been his banishment from home; his disappointment and hard service with the churlish Laban; the misbehaviour of his sons; the death of Rachel-that wound which was never stanched; and then the twenty years’ mourning for Rachel’s son, the heir of his inheritance. These were the evils, the sins were as many, for every one of the sorrows, except perhaps the chiefest of them all, had its root in some piece of duplicity, dishonesty, or failure. But he was there in Egypt beside Joseph. The evils had stormed over him, but he was there still. And so at the end he says, ‘The Angel . . .redeemed me from evil, though it smote me. Sorrow became chastisement, and I was purged of my sin by my calamities.’ The sorrows are past, like some raging inundation that comes up for a night over the land and then subsides; but the blessing of fertility which it brought in its tawny waves abides with me yet. Joseph is by my side. ‘I had not thought to see thy face, and God hath showed me the face of thy seed.’ That sorrow is over. Rachel’s grave is still by the wayside, and that sorest of sorrows has wrought with others to purify character. Jacob has been tried by sorrows; he has been purged from sins. ‘The Angel delivered me from all evil.’ So, dear friends, sorrow is not evil if it helps to strip us from the evil that we love, and the ills that we bear are good if they alienate our affections from the ills that we do.
2. Secondly, note the wisdom and the duty of taking the completer and brighter view.
These first words of Jacob’s are very often quoted as if they were the pattern of the kind of thing people ought to say, ‘Few and evil have been the days of the years of my pilgrimage.’ That is a text from which many sermons have been preached with approbation of the pious resignation expressed in it. But it does not seem to me that that is the tone of them. If the man believed what he said, then he was very ungrateful and short-sighted, though there were excuses to be made for him under the circumstances. If the days had been evil, he had made them so.
But the point which I wish to make now is that it is largely a matter for our own selection which of the two views of our lives we take. We may make our choice whether we shall fix our attention on the brighter or on the darker constituents of our past.
Suppose a wall papered with paper of two colours, one black, say, and the other gold. You can work your eye and adjust the focus of vision so that you may see either a black background or a gold one. In the one case the prevailing tone is gloomy, relieved by an occasional touch of brightness; and in the other it is brightness, heightened by a background of darkness. And so you can do with life, fixing attention on its sorrows, and hugging yourselves in the contemplation of these with a kind of morbid satisfaction, or bravely and thankfully and submissively and wisely resolving that you will rather seek to learn what God means by darkness, and not forgetting to look at the unenigmatical blessings, and plain, obvious mercies, that make up so much of our lives. We have to govern memory as well as other faculties, by Christian principle. We have to apply the plain teaching of Christian truth to our sentimental, and often unwholesome, contemplations of the past. There is enough in all our lives to make material for plenty of whining and complaining, if we choose to take hold of them by that handle. And there is enough in all our lives to make us ashamed of one murmuring word, if we are devout and wise and believing enough to lay hold of them by that one. Remember that you can make your view of your life either a bright one or a dark one, and there will be facts for both; but the facts that feed melancholy are partial and superficial, and the facts that exhort, ‘Rejoice in the Lord alway; and again I say, Rejoice,’ are deep and fundamental.
3. So, lastly, note how blessed a thing it is when the last look is the happiest.
When we are amongst the mountains, or when we are very near them, they look barren enough, rough, stony, steep. When we travel away from them, and look at them across the plain, they lie blue in the distance; and the violet shadows and the golden lights upon them and the white peaks above make a dream of beauty. Whilst we are in the midst of the struggle, we are often tempted to think that things go hardly with us and that the road is very rough. But if we keep near our dear Lord, and hold by His hand, and try to shape our lives in accordance with His will-whatever be their outward circumstances and texture-then we may be very sure of this, that when the end comes, and we are far enough away from some of the sorrows to see what they lead to and blossom into, then we shall be able to say, It was all very good, and to thank Him for all the way by which the Lord our God has led us.
In the same conversation in which the patriarch, rising to the height of a prophet and organ of divine revelation, gives this his dying testimony of the faithfulness of God, and declares that he has been delivered from all evil, he recurs to the central sorrow of his life; and speaks, though in calm words, of that day when he buried Rachel by ‘Ephrath, which is Bethel.’ But the pain had passed and the good was present to him. And so, leaving life, he left it according to his own word, ‘satisfied with favour, and full of the blessing of the Lord.’ So we in our turns may, at the last, hope that what we know not now will largely be explained; and may seek to anticipate our dying verdict by a living confidence, in the midst of our toils and our sorrows, that ‘all things work together for good to them that love God.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7 The land of Egypt is before you
The land of Egypt is before you
"The land of Egypt is open to you" or "All of the land of Egypt is available to you"
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Settle your father and your brothers in the best region, the land of Goshen
"Settle your father and your brothers in the land of Goshen, which is the best region"
If you know any capable men among them
It is implied that they are capable of taking care of animals. AT: "If you know of any men among them who have great skill taking care of animals" (See: Assumed Knowledge and Implicit Information)
translationWords
Pharaoh
Egypt
Goshen
livestock
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v7 47:7-10 When Jacob entered Pharaoh’s court and when he…
47:7-10 When Jacob entered Pharaoh’s court and when he left, he blessed Pharaoh, an indication of Jacob’s position as God’s representative (see Heb 7:7). God had promised that he would bless those who blessed Abraham’s family (Gen 12:2-3), so he now blessed Pharaoh and Egypt.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.