What does Genesis 47:6 reveal about Pharaoh's relationship with Joseph and his family? Text of Genesis 47:6 “The land of Egypt is before you,” Pharaoh told Joseph. “Settle your father and your brothers in the best of the land. Let them live in the region of Goshen, and if any of them are skilled among them, put them in charge of my own livestock.” Immediate Literary Setting Genesis 47 stands at the climax of the Joseph narrative (Genesis 37–50). After Joseph’s revelation of his identity and Jacob’s migration, the text turns from private family reunion to public, state-level interaction. Genesis 47:1–5 reports Joseph’s formal presentation of a select group of brothers and his father to Pharaoh. Verse 6 records Pharaoh’s official response—authorizing settlement, granting premier land, and delegating royal responsibilities. The verse functions as the pivot in which covenant family and world empire intersect. Pharaoh’s Favor: A Window into Relationship 1. Best Land Granted: “the best of the land” reveals extraordinary benevolence. Egyptian records show royal gifts were normally reserved for Egyptian elites (cf. the giving of land to loyal officials in the stela of Senusret I). Extending such favor to foreign shepherds underscores personal regard for Joseph and, by extension, his family. 2. Personal Trust: “if any of them are skilled … put them in charge of my own livestock.” Pharaoh treats Joseph’s evaluation of skill as sufficient credential, paralleling earlier trust when he appointed Joseph over Egypt’s grain economy (Genesis 41:40). The verb נתיב (“to appoint, place in charge”) conveys real authority, not mere service labor. 3. Open-handed Policy: “The land of Egypt is before you.” Pharaoh signals unrestricted access. In ANE treaties, similar wording (§ 13 of the Ḫattušili III treaty) implies hospitality and protective custody. Political and Economic Calculus Pharaoh’s action is politically shrewd. The shepherd occupation, despised by Egyptians (Genesis 46:34), is relegated to Goshen, a fertile but peripheral delta zone, freeing central Egypt from cultural clash while securing competent stock-keepers for crown herds. Contemporary papyri (Brooklyn 35.1446) list Semitic servants managing estates in the delta, confirming such practice in the Middle Kingdom/Second Intermediate Period window consistent with a Usshurian dating of Joseph c. 1876 BC. Covenantal Overtones Yahweh’s earlier promise, “I will bless those who bless you” (Genesis 12:3), is in play. Pharaoh’s blessing upon Jacob’s descendants results in reciprocal blessing: Egypt survives famine through Joseph’s foresight (Genesis 47:13–26). The narrative illustrates the Abrahamic covenant radiating beyond Israel to Gentile rulers, a preview of global salvation culminating in Christ (Galatians 3:8). Typology: Joseph as Christ-Figure As Joseph mediates life-sustaining provision between Pharaoh and Jacob’s house, so Christ mediates between the Father and humanity (1 Timothy 2:5). Pharaoh’s invitation anticipates divine invitation: “Come, inherit the kingdom” (Matthew 25:34). The motif of exalted sufferer delivering nations foreshadows Jesus’ resurrection exaltation (Philippians 2:8-11). Social-Historical Corroboration • Beni Hasan Tomb Nr. 3 mural (19th century BC) depicts Semitic Asiatics entering Egypt with donkeys, lyres, and multicolored tunics—iconographic resonance with Jacob’s clan and Joseph’s robe (Genesis 37:3). • Tell el-Dab‘a (biblical Avaris/Goshen) yields strata of Asiatic dwellings, MB II pottery, and a monumental 12-columned residence some scholars associate with a high Semite official (cf. J. Bimson, K. Kitchen). • Ipuwer Papyrus parallels famine and social upheaval motifs, supporting a memory of catastrophic events consistent with Joseph’s famine. These data demonstrate that the biblical portrayal of Semitic integration under benevolent Pharaoh fits Egyptological evidence. Moral-Behavioral Insight Pharaoh rewards demonstrated integrity and competence (Proverbs 22:29). Joseph’s faithful stewardship became credible witness in a pluralistic society—a model for believers engaging secular leadership today (Colossians 3:23-24). Likewise, Pharaoh’s openness challenges modern skeptics: God’s blessings are not limited by ethnicity but flow through covenant channels to all who honor His appointed servant. Practical Applications for the Church • Hospitality toward God’s people invites divine favor (Hebrews 13:2). • Wise governance integrates compassion with strategic placement of talent. • Trustworthy character in God’s servants can influence the highest offices of secular power (Romans 13:3-4). Conclusion Genesis 47:6 reveals a relationship marked by exceptional royal favor rooted in personal trust, covenant blessing, and divine providence. Pharaoh’s generosity toward Joseph’s family is both historically plausible and theologically rich, showcasing how God positions His people to preserve life and foreshadow the greater salvation brought by the risen Christ. |
    |