Genesis 46:33

Gen 46:33 And it shall come to pass, when Pharaoh shall call you, and shall say, What [is] your occupation?

Ver. 33. When Pharaoh shall call you.] At Athens every man gave a yearly account to the magistrate, by what trade, or course of life, he maintained himself; which if he could not do, he was banished. {a} By the law, Mahomet, the great Turk, himself is bound to exercise some manual trade or occupation, for none must be idle: as Solyman the Magnificent’s trade was making of arrow heads; Achmat the Last’s, horn rings for archers, &c.

{a} Lex illa Solonis imprimis commendatur, ut quisque quotannis, &c. - Textor., Epist. Peacham.

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.

Vers. 33, 34. And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? Pharaoh"s inquiry was characteristically Egyptian, being rendered necessary by the strict distinction of castes that then prevailed. According to a law promulgated by Amasis, a monarch of the 26th dynasty, every Egyptian was obliged to give a yearly account to the monarch or State governor of how he lived, with the certification that if he failed to show that he possessed an honorable calling (dikaihn zohn) he should be put to death (Herod., 2:177). That ye shall say, Thy servants" trade hath been about cattle (literally, men of cattle arc thy servants) from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen. Joseph probably desired his brethren to settle in Goshen for three reasons.

(1) It was suitable for their flocks and herds;

(2) it would secure their isolation from the Egyptians; and

(3) it was contiguous to Canaan, and would be easier vacated when the time arrived for their return.

For every shepherd is an abomination unto the Egyptians. These are obviously the words not of Joseph, but of the historian, and their accuracy is strikingly corroborated by Herodotus (2. 47, 164), who affirms that the swine-herds, one of the seven castes, classes, or guilds into which the Egyptians were divided, were regarded with such abhorrence that they were not allowed to enter a temple or contract marriage with any others of their countrymen; and by existing monuments, which show that though the statement of Josephus ("Ant.," 2:7, 5) is incorrect that "the Egyptians were prohibited from meddling with the keeping of sheep," yet those, who tended cattle were greatly despised, Egyptian artists evincing the contempt in which they were held by frequently representing them as either lame or deformed, dirty and unshaven, and sometimes of a most ludicrous appearance (vide Wilkinson, "Ancient Egyptians," vol. 2. p. 444, ed. 1878). It has been thought that the disrepute in which the shepherd guild was held by the Egyptians was attributable partly to the nature of their occupation, and partly to the feeling excited against them by the domination of the shepherd kings (Wilkinson, Wordsworth, Murphy, and others); but

(1) while this might account for their dislike to foreign shepherds, it would not explain their antipathy to native shepherds;

(2) if, as some think, Joseph"s Pharaoh was one of the shepherd kings, it is not likely that this rooted prejudice against shepherds would then be publicly expressed, however violently it might afterwards explode;

(3) there is good reason for believing that the descent into Egypt occurred at a period much earlier than the shepherd kings. Hence the explanation of this singular antipathy to shepherds or wandering nomads has been sought in the fact that the Egyptians were essentially an agricultural people, who associated ideas of rudeness and barbarism with the very name of a shepherd (Hengstenberg, Keil, Kurtz), perhaps because from a very early period they had been exposed on their Eastern boundary to incursions from such nomadic shepherds (Rosenm and perhaps also because from their occupation shepherds were accustomed to kill the animals held sacred by the other classes of the community (Kalisch).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

It will come about

This phrase is used here to mark an important event that is about to happen in the story. If your language has a way for doing this, you could consider using it here.

asks, 'What is your occupation?' that you should say

This is a quotation within a quotation. It can be stated as an indirect quotation. AT: "asks you about what kind of work you do, you should say" (See: Quotes Within Quotes and Direct and Indirect Quotations)

you should say, 'Your servants have ... both we, and our forefathers.'

This is a quotation within a quotation. It can be stated as an indirect quotation. AT: "you should say that you have ... both you and your forefathers" (See: Quotes Within Quotes and Direct and Indirect Quotations)

Your servants

Joseph's family are to refer to themselves as "your servants" when they speak to Pharaoh. This is a formal way of speaking to someone with greater authority. It can be stated in the first person. AT: "We, your servants" (See: First, Second, or Third Person)

every shepherd is an abomination to the Egyptians

The abstract noun "abomination" can be translated with the adjective "disgusting." AT: "Egyptians think shepherds are disgusting" (See: Abstract Nouns)

translationWords

Pharaoh

ancestor

shepherd

abomination

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.