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 vv5–10 Gen 47:5 And Pharaoh spake unto Joseph, saying, Thy…
Gen 47:5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee:
Ver. 5. And Pharaoh spake unto Joseph.] Kind he was, and constant, to so good a servant; as Darius likewise was to his Zopyrus, whom he preferred before the taking of twenty Babylons; {a} the King of Poland to his noble servant Zelislaus, to whom he sent a golden hand, instead of that hand he lost in his wars {b}
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{a} Herodot., lib. iv.
{b} Cromerus.
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 vv6, 7, 9 The land of Egypt is before thee, to view…
The land of Egypt is before thee, to view it, and take thy choice where thou pleasest, it is in thy power. See Gen 13:9.
Any man of activity, or, of strength, or vigour of body and mind, fit for the employment. By which expression it seems probable that those five presented to Pharaoh were of the meanest sort of them. See Poole on "Gen 47:2".
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 vv5–10 And Pharaoh spake unto Joseph,.... Who was present at…
And Pharaoh spake unto Joseph,.... Who was present at the conversation that passed between him and his brethren:
saying, thy father and thy brethren are come unto thee; which is observed, not for Joseph's information, but to lead on to what he had to say further.
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 vv8–10 How old art thou? - A question usually put…
How old art thou? - A question usually put to old men, for it is natural to us to admire old age, and to reverence it. Jacob's countenance no doubt shewed him to be old, for be had been a man of labour and sorrow. In Egypt people were not so long-lived as in Canaan, and therefore Pharaoh looks upon Jacob with wonder.
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 vv6–9 Gen 47:6. Any man of activity — Literally, according…
Gen 47:6. Any man of activity — Literally, according to the Hebrew, If thou knowest, and there is among them men of strength or vigour, (חיל,) namely, of body or mind, fit for the employment. From which expression it seems rather probable that those five presented to Pharaoh were of the meaner sort of them.
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 vv7–9 Joseph brought in Jacob his father--There is a pathetic…
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 blessing on the royal head, it may easily be imagined what a striking impression the scene would produce (compare Heb 7:7).
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 v6 6. The land of Egypt is before thee —…
6. The land of Egypt is before thee — “Although they belonged to the abominated caste, all Egypt was at their disposal for Joseph’s sake.
In the land of Goshen let them dwell — Since this is your petition.
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And if thou knowest any men of activity among them — Rather, men of ability, namely, for such office.
Make them rulers over my cattle — Literally, princes of (the shepherds or herdsmen of) my cattle. Not overseers of his household, (as A. Clarke,) for the word signifies only property in cattle. (Gesenius; Knobel.) Pharaoh would make Joseph’s brethren, as far as they were competent, overseers of his herdsmen and shepherds. So Doeg, the Edomite, was overseer of Saul’s herdsmen. (1Sa_21:7.)” — Newhall.
“The land where Israel was to dwell is here called Goshen, and in Gen_47:11, Rameses. In Exo_12:37, Israel is said to have set out from Rameses. This place was near the seat of government, since Joseph told his father that he would there dwell near him, (Gen_45:10,) and apparently between Palestine and Joseph’s residence, (Gen_46:28-29,) which was probably usually at Memphis, although sometimes, perhaps, at Zoan. See note on Exo_1:8. It was under the government of Egypt, and yet hardly reckoned a part of the country, and appears not to have been occupied to any great extent by the native inhabitants, as the reason assigned for settling the Israelites there is, that they might not come in contact with the Egyptians. Gen_46:33-34. Every thing thus indicates that Goshen, or Rameses, was the frontier province, nearest to Palestine, lying along the Pelusiac arm of the Nile, and stretching from thence eastward to the desert. The Israelites may have spread eastward as they multiplied, across the Pelusiac to or across the Tanitic arm. This was the best of the land for a pastoral people like Israel, although not so fertile as the country nearer the Nile; yet it was well irrigated from Egypt’s great river. It was traversed by an ancient canal, which, according to Strabo, once carried the Nile water into the Red Sea, and on the banks of which it is probable that the Israelites built the treasure-city Raamses or Rameses. Exo_1:11. This canal traversed the wadies Tumeylat and Seven Wells, which was the richest portion of Goshen, although the Israelites doubtless drove their flocks up the water-courses into fertile tracts of the desert. The present Sweet-water Canal of M. Lesseps has simply reopened the works of the Pharaohs, carrying the Nile water through these broad wadies to Lake Timsah, and thence south through the Bitter Lakes to the Red Sea at Suez.
“Robinson made careful inquiries concerning the fertility of this province at present, and found that it now ‘bears the highest valuation, yields the largest revenue,’ and that ‘there are here more flocks and herds than anywhere else in Egypt, and also more fishermen.’ — Biblical Researches, 1:54. This country now produces, according to Lane, (Modern Egyptians, 1:242,) cucumbers and melons, gourds, onions, leeks, beans, chick-peas and lupins; and the inhabitants also make use of small salted fish for food; a list of productions closely corresponding with that given in Num_11:5, where the murmuring Israelites say, ‘We remember the fish that we did eat in Egypt freely, the cucumbers, and the melons, and the leeks, and the onions, and the garlic.’ The opening of the Suez Canal has increased the fertility of the land since the visits of Robinson and Lane.
“Large heaps of ruins are now found south-west of Belbeis, which are called by the Arabs the hills or graves of the Jews, (Tel el Jehud, Turbeh el Jehud,) which may be memorials of the Israelitish sojourn. Many traces of ancient sites are scattered along the Wady Tumeylat. The geographical position of Goshen was such that the plagues of hail and darkness might sweep down the Nile valley, and even cover Zoan, while Goshen (on the east) was left untouched.” — 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 vv6, 7, 9 6. in the test] Cf. Exo_22:4. The land of…
6. in the test] Cf. Exo_22:4. The land of Goshen was fertile and good for grazing: but only by Oriental courtesy could it be called “the best” land in Egypt.
able men] So LXX ἄνδρες δυνατοί. Cf. Exo_18:21; Exo_18:25. R.V. marg. men of activity as Lat. viri industrii.
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rulers over my cattle] Pharaoh is ready to confer positions of authority, without further enquiry, upon the most capable of Joseph’s brothers. The mention of the royal herds shews us that the position of herdsmen was fully recognized among the Egyptians: see note on Gen_46:34.
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 vv7, 9 (7) Jacob blessed Pharaoh.—The presentation of Jacob to Pharaoh…
(7) Jacob blessed Pharaoh.—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.
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 vv5, 7, 8, 9, 10 Vers. 5, 6. And Pharaoh spake unto Joseph, saying,…
Vers. 5, 6. And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: the land of Egypt is before thee; (cf. Gen_20:15) in the best of the land make thy father and brethren to dwell. Wilkinson thinks it possible that Jacob"s sons "may have asked and obtained a grant of land from the Egyptian monarch on condition of certain services being performed by themselves and their descendants" ("Ancient Egyptians," vol. 1. Genesis 2. p. 35). In the land of Goshen let them dwell. Robinson speaks of the province of es-Shar-Kiyeh, which corresponds as nearly as possible with ancient Goshen, as being even in modern times (1736) exceedingly productive and thickly populated. And if thou knowest any men of activity among them, literally, and if thou knowest, and there be among them, men of strength chayil, from chul, to twist (eijluw ejlissw), the idea being that of strength as of twisted ropethen make them rulers over my cattle literally, and thou shelf make them masters of cattle over that which belongs to me. "The shepherds on an Egyptian estate were chosen by the steward, who ascertained their character and skill previous to their being appointed to so important a trust" (Wilkinson, "Ancient Egyptians," vol. 2. p. 445, ed. 1878).
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.