Antiguo Testamento

Genesis — Capítulo 47

Joseph informs Pharaoh that his father and brethren are arrived in Goshen, Gen 47:1. He presents five of his brethren before the king, Gen 47:2, who questions them concerning their occupation; they inform him that the…

Versión

Texto — Reina-Valera 1960

1Vino José y lo hizo saber a Faraón, y dijo: Mi padre y mis hermanos, y sus ovejas y sus vacas, con todo lo que tienen, han venido de la tierra de Canaán, y he aquí están en la tierra de Gosén.

2Y de los postreros de sus hermanos tomó cinco varones, y los presentó delante de Faraón.

3Y Faraón dijo a sus hermanos: ¿Cuál es vuestro oficio? Y ellos respondieron a Faraón: Pastores de ovejas son tus siervos, así nosotros como nuestros padres.

4Dijeron además a Faraón: Para morar en esta tierra hemos venido; porque no hay pasto para las ovejas de tus siervos, pues el hambre es grave en la tierra de Canaán; por tanto, te rogamos ahora que permitas que habiten tus siervos en la tierra de Gosén.

5Entonces Faraón habló a José, diciendo: Tu padre y tus hermanos han venido a ti.

6La tierra de Egipto delante de ti está; en lo mejor de la tierra haz habitar a tu padre y a tus hermanos; habiten en la tierra de Gosén; y si entiendes que hay entre ellos hombres capaces, ponlos por mayorales del ganado mío.

7También José introdujo a Jacob su padre, y lo presentó delante de Faraón; y Jacob bendijo a Faraón.

8Y dijo Faraón a Jacob: ¿Cuántos son los días de los años de tu vida?

9Y Jacob respondió a Faraón: Los días de los años de mi peregrinación son ciento treinta años; pocos y malos han sido los días de los años de mi vida, y no han llegado a los días de los años de la vida de mis padres en los días de su peregrinación.

10Y Jacob bendijo a Faraón, y salió de la presencia de Faraón.

11Así José hizo habitar a su padre y a sus hermanos, y les dio posesión en la tierra de Egipto, en lo mejor de la tierra, en la tierra de Ramesés, como mandó Faraón.

12Y alimentaba José a su padre y a sus hermanos, y a toda la casa de su padre, con pan, según el número de los hijos.

13No había pan en toda la tierra, y el hambre era muy grave, por lo que desfalleció de hambre la tierra de Egipto y la tierra de Canaán.

14Y recogió José todo el dinero que había en la tierra de Egipto y en la tierra de Canaán, por los alimentos que de él compraban; y metió José el dinero en casa de Faraón.

15Acabado el dinero de la tierra de Egipto y de la tierra de Canaán, vino todo Egipto a José, diciendo: Danos pan; ¿por qué moriremos delante de ti, por haberse acabado el dinero?

16Y José dijo: Dad vuestros ganados y yo os daré por vuestros ganados, si se ha acabado el dinero.

17Y ellos trajeron sus ganados a José, y José les dio alimentos por caballos, y por el ganado de las ovejas, y por el ganado de las vacas, y por asnos; y les sustentó de pan por todos sus ganados aquel año.

18Acabado aquel año, vinieron a él el segundo año, y le dijeron: No encubrimos a nuestro señor que el dinero ciertamente se ha acabado; también el ganado es ya de nuestro señor; nada ha quedado delante de nuestro señor sino nuestros cuerpos y nuestra tierra.

19¿Por qué moriremos delante de tus ojos, así nosotros como nuestra tierra? Cómpranos a nosotros y a nuestra tierra por pan, y seremos nosotros y nuestra tierra siervos de Faraón; y danos semilla para que vivamos y no muramos, y no sea asolada la tierra.

20Entonces compró José toda la tierra de Egipto para Faraón; pues los egipcios vendieron cada uno sus tierras, porque se agravó el hambre sobre ellos; y la tierra vino a ser de Faraón.

21Y al pueblo lo hizo pasar a las ciudades, desde un extremo al otro del territorio de Egipto.

22Solamente la tierra de los sacerdotes no compró, por cuanto los sacerdotes tenían ración de Faraón, y ellos comían la ración que Faraón les daba; por eso no vendieron su tierra.

23Y José dijo al pueblo: He aquí os he comprado hoy, a vosotros y a vuestra tierra, para Faraón; ved aquí semilla, y sembraréis la tierra.

24De los frutos daréis el quinto a Faraón, y las cuatro partes serán vuestras para sembrar las tierras, y para vuestro mantenimiento, y de los que están en vuestras casas, y para que coman vuestros niños.

25Y ellos respondieron: La vida nos has dado; hallemos gracia en ojos de nuestro señor, y seamos siervos de Faraón.

26Entonces José lo puso por ley hasta hoy sobre la tierra de Egipto, señalando para Faraón el quinto, excepto solo la tierra de los sacerdotes, que no fue de Faraón.

27Así habitó Israel en la tierra de Egipto, en la tierra de Gosén; y tomaron posesión de ella, y se aumentaron, y se multiplicaron en gran manera.

28Y vivió Jacob en la tierra de Egipto diecisiete años; y fueron los días de Jacob, los años de su vida, ciento cuarenta y siete años.

29Y llegaron los días de Israel para morir, y llamó a José su hijo, y le dijo: Si he hallado ahora gracia en tus ojos, te ruego que pongas tu mano debajo de mi muslo, y harás conmigo misericordia y verdad. Te ruego que no me entierres en Egipto.

30Mas cuando duerma con mis padres, me llevarás de Egipto y me sepultarás en el sepulcro de ellos. Y José respondió: Haré como tú dices.

31E Israel dijo: Júramelo. Y José le juró. Entonces Israel se inclinó sobre la cabecera de la cama.

ADAM CLARKE BIBLE COMMENTARY

Versículo 2

I. He took some of his brethren - There is something very strange in the original; literally transla…

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 his brethren that came first to hand - at random, without design or choice. 2. Joseph took five of the meanest-looking of his brethren to present before Pharaoh, fearing if he had taken the sightliest that Pharaoh would detain them for his service, whereby their religion and morals might be corrupted. 3. Joseph took five of the best made and finest-looking of his brethren, and presented them before Pharaoh, wishing to impress his mind with a favorable opinion of the family which he had just now brought into Egypt, and to do himself honor. 4. Joseph took five of the youngest of his brethren. 5. He took five of the eldest of his brethren. 6. He took five from the extremity or end of his brethren, i. e., some of the eldest and some of the youngest, viz., Reuben, Simeon, Levi, Issachar, and Benjamin - Rab. Solomon. It is certain that in Jdg 18:2, the word may be understood as implying dignity, valor, excellence, and pre-eminence: And the children of Dan sent of their family Five men מקצותם miktsotham, not from their coasts, but of the most eminent or excellent they had; and it is probable they might have had their eye on what Joseph did here when they made their choice, choosing the same number, five, and of their principal men, as did Joseph, because the mission was important, to go and search out the land. But the word may be understood simply as signifying some; out of the whole of his brethren he took only five men, etc.

Versículo 6

II. In the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwe…

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. 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 favorite, 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.

Versículo 7

III. Jacob blessed Pharaoh - Saluted him on his entrance with Peace be unto thee, or some such express…

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).

Versículo 9

IV. The days of the years of my pilgrimage - מגורי megurai, of my sojourning or wandering. Jacob had …

The days of the years of my pilgrimage - מגורי megurai, of my sojourning or wandering. Jacob had always lived a migratory or wandering life, in different parts of Canaan, Mesopotamia, and Egypt, scarcely ever at rest; and in the places where he lived longest, always exposed to the fatigues of the field and the desert. Our word pilgrim comes from the French pelerin and pelegrin, which are corrupted from the Latin peregrinus, an alien, stranger, or foreigner, from the adverb peregre, abroad, not at home. The pilgrim was a person who took a journey, long or short, on some religious account, submitting during the time to many hardships and privations. A more appropriate term could not be conceived to express the life of Jacob, and the motive which induced him to live such a life. His journey to Padan-aram or Mesopotamia excepted, the principal part of his journeys were properly pilgrimages, undertaken in the course of God's providence on a religious account. Have not attained unto the - life of my fathers - Jacob lived in the whole one hundred and forty-seven years; Isaac his father lived one hundred and eighty; and Abraham his grandfather, one hundred and seventy-five. These were days of years in comparison of the lives of the preceding patriarchs, some of whom lived nearly ten centuries!

Versículo 14

V. Gathered up all the money - i. e., by selling corn out of the public stores to the people; and th…

Gathered up all the money - i. e., by selling corn out of the public stores to the people; and this he did till the money failed, Gen 47:15, till all the money was exchanged for corn, and brought into Pharaoh's treasury. Be sides the fifth part of the produce of the seven plentiful years, Joseph had bought additional corn with Pharaoh's money to lay up against the famine that was to prevail in the seven years of dearth; and it is very likely that this was sold out at the price for which it was bought, and the fifth part, which belonged to Pharaoh, sold out at the same price. And as money at that time could not be plentiful, the cash of the whole nation was thus exhausted as far as that had circulated among the common people.

Versículo 16

VI. Give your cattle - This was the wisest measure that could be adopted, both for the preservation o…

Give your cattle - This was the wisest measure that could be adopted, both for the preservation of the people and of the cattle also. As the people had not grain for their own sustenance, consequently they could have none for their cattle; hence the cattle were in the most imminent danger of starving; and the people also were in equal danger, as they must have divided a portion of that bought for themselves with the cattle, which for the sake of tillage, etc., they wished of course to preserve till the seven years of famine should end. The cattle being bought by Joseph were supported at the royal expense, and very likely returned to the people at the end of the famine; for how else could they cultivate their ground, transport their merchandise, etc., etc.? For this part of Joseph's conduct he certainly deserves high praise and no censure.

Versículo 18

VII. When that year was ended - The sixth year of the famine, they came unto him the second year, whic…

When that year was ended - The sixth year of the famine, they came unto him the second year, which was the last or seventh year of the famine, in which it was necessary to sow the land that there might be a crop the succeeding year; for Joseph, on whose prediction they relied, had foretold that the famine should continue only seven years, and consequently they expected the eighth year to be a fruitful year provided the land was sowed, without which, though the inundation of the land by the Nile might amount to the sixteen requisite cubits, there could be no crop.

Versículo 19

VIII. Buy us and our land for bread - In times of famine in Hindostan, thousands of children have been …

Buy us and our land for bread - In times of famine in Hindostan, thousands of children have been sold to prevent their perishing. In the Burman empire the sale of whole families to discharge debts is very common - Ward's Customs.

Versículo 21

IX. And as for the people, he removed them to cities - It is very likely that Joseph was influenced b…

And as for the people, he removed them to cities - It is very likely that Joseph was influenced by no political motive in removing the people to the cities, but merely by a motive of humanity and prudence. As the corn was laid up in the cities he found it more convenient to bring them to the place where they might be conveniently fed; each being within the reach of an easy distribution. Thus then the country which could afford no sustenance was abandoned for the time being, that the people might be fed in those places where the provision was deposited.

Versículo 22

X. The land of the priests bought he not - From this verse it is natural to infer that whatever the …

The land of the priests bought he not - From this verse it is natural to infer that whatever the religion of Egypt was, it was established by law and supported by the state. Hence when Joseph bought all the lands of the Egyptians for Pharaoh, he bought not the land of the priests, for that was a portion assigned them by Pharaoh; and they did eat - did live on, that portion. This is the earliest account we have of an established religion supported by the state.

Versículo 23

XI. I have bought you this day and your land for Pharaoh - It fully appears that the kingdom of Egypt…

I have bought you this day and your land for Pharaoh - It fully appears that the kingdom of Egypt was previously to the time of Joseph a very limited monarchy. The king had his estates; the priests had their lands; and the common people their patrimony independently of both. The land of Rameses or Goshen appears to have been the king's land, Gen 47:11. The priests had their lands, which they did not sell to Joseph, Gen 47:22, Gen 47:26; and that the people had lands independent of the crown, is evident from the purchases Joseph made, Gen 47:19, Gen 47:20; and we may conclude from those purchases that Pharaoh had no power to levy taxes upon his subjects to increase his own revenue until he had bought the original right which each individual had in his possessions. And when Joseph bought this for the king he raised the crown an ample revenue, though he restored the lands, by obliging each to pay one fifth of the product to the king, Gen 47:24. And it is worthy of remark that the people of Egypt well understood the distinction between subjects and servants; for when they came to sell their land, they offered to sell themselves also, and said: Buy us and our land, and we and our land will be servants unto Pharaoh, Gen 47:19. Diodorus Siculus, lib. i., gives the same account of the ancient constitution of Egypt. "The land," says he, "was divided into three parts: 1. One belonged to the Priests, with which they provided all sacrifices, and maintained all the ministers of religion. 2. A second part was the King's, to support his court and family, and to supply expenses for wars if they should happen. Hence there were no taxes, the king having so ample an estate. 3. The remainder of the land belonged to the Subjects, who appear (from the account of Diodorus) to have been all soldiers, a kind of standing militia, liable, at the king's expense, to serve in all wars for the preservation of the state." This was a constitution something like the British; the government appears to have been mixed, and the monarchy properly limited, till Joseph, by buying the land of the people, made the king in some sort despotic. But it does net appear that any improper use was made of this, as in much later times we find it still a comparatively limited monarchy.

Versículo 24

XII. Ye shall give the fifth part unto Pharaoh - This is precisely the case in Hindostan; the king has…

Ye shall give the fifth part unto Pharaoh - This is precisely the case in Hindostan; the king has the fifth part of all the crops.

Versículo 26

XIII. And Joseph made it a law - That the people should hold their land from the king, and give him the…

And Joseph made it a law - That the people should hold their land from the king, and give him the fifth part of the produce as a yearly tax. Beyond this it appears the king had no farther demands. The whole of this conduct of Joseph has been as strongly censured by some as applauded by others. It is natural for men to run into extremes in attacking or defending any position. Sober and judicious men will consider what Joseph did by Divine appointment as a prophet of God, and what he did merely as a statesman from the circumstances of the case, the complexion of the times, and the character of the people over whom he presided. When this is dispassionately done, we shall see much reason to adore God, applaud the man, and perhaps in some cases censure the minister. Joseph is never held up to our view as an unerring prophet of God. He was an honored instrument in the hands of God of saving two nations from utter ruin, and especially of preserving that family from which the Messiah was to spring, and of perpetuating the true religion among them. In this character he is represented in the sacred pages. His conduct as the prime minister of Pharaoh was powerfully indicative of a deep and consummate politician, who had high notions of prerogative, which led him to use every prudent means to aggrandize his master, and at the same time to do what he judged best on the whole for the people he governed. See the conclusion at Gen 50:26 (note).

Versículo 29

XIV. Put - thy hand under my thigh - See Clarke on Gen 24:2 (note).

Put - thy hand under my thigh - See Clarke on Gen 24:2 (note).

Versículo 30

XV. I will lie with my fathers - As God had promised the land of Canaan to Abraham and his posterity,…

I will lie with my fathers - As God had promised the land of Canaan to Abraham and his posterity, Jacob considered it as a consecrated place, under the particular superintendence and blessing of God: and as Sarah, Abraham, and Isaac were interred near to Hebron, he in all probability wished to lie, not only in the same place, but in the same grave; and it is not likely that he would have been solicitous about this, had he not considered that promised land as being a type of the rest that remains for the people of God, and a pledge of the inheritance among the saints in light.

Versículo 31

16. And Israel bowed himself upon the bed's head - Jacob was now both old and feeble, and we may supp…

And Israel bowed himself upon the bed's head - Jacob was now both old and feeble, and we may suppose him reclined on his couch when Joseph came; that he afterwards sat up erect (see Gen 48:2) while conversing with his son, and receiving his oath and promise; and that when this was finished he bowed himself upon the bed's head - exhausted with the conversation, he again reclined himself on his bed as before. This seems to be the simple meaning, which the text unconnected with any religious system or prejudice, naturally proposes. But because שחה shachah, signifies not only to bow but to worship, because acts of religious worship were performed by bowing or prostration, and because מטה mittah, a bed, by the change of the points, only becomes matteh, a staff, in which sense the Septuagint took it, translating the original words thus: Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου, and Israel worshipped upon the top of his staff, which the writer of the Epistle to the Hebrews, Heb 11:21, quotes literatim; therefore some have supposed that Jacob certainly had a carved image on the head or top of his staff, to which he paid a species of adoration; or that he bowed himself to the staff or scepter of Joseph, thus fulfilling the prophetic import of his son's dreams! The sense of the Hebrew text is given above. If the reader prefers the sense of the Septuagint and the Epistle to the Hebrews, the meaning is, that Jacob, through feebleness, supported himself with a staff, and that, when he got the requisite assurance from Joseph that his dead body should be carried to Canaan, leaning on his staff be bowed his head in adoration to God, who had supported him all his life long, and hitherto fulfilled all his promises.

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Versículo 23