Genesis 47:11 · Bible study
Genesis 47:11 Commentary: The 'Land of Rameses' and a Lasting Possession
Hebrew · 7 what the commentators say
Meaning in one sentence
Why does Genesis call the region 'Rameses' centuries before that name existed? And what does 'possession' mean for God's people as sojourners?
Research Summary
- Meaning: Joseph settles his family in the fertile region of Goshen, granting them a permanent possession as God's provision.
- Key words: “placed” (וַיּוֹשֵׁב, cause to dwell); “possession” (אֲחֻזָּה, permanent property); “Rameses” (proleptic name).
- Main debate: Whether “land of Rameses” is an anachronism or a contemporary name; most see it as a later editorial update.
- Teological theme: God provides a place for His sojourning people, foreshadowing the inheritance of the Promised Land and ultimately eternal rest.
- Best use: Preaching on God’s provision in exile; teaching on the trustworthiness of Scripture despite geographical puzzles; encouragement to believers who feel like sojourners.
Translation Comparison
BSB Berean Standard Bible 2020
So Joseph settled his father and brothers in the land of Egypt and gave them property in the best part of the land, the district of Rameses, as Pharaoh had commanded.
WEB World English Bible 2000
Joseph placed his father and his brothers, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.
KJV King James Version 1769
And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.
ASV American Standard Version 1901
And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.
YLT Young's Literal Translation 1898
And Joseph settleth his father and his brethren, and giveth to them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh commanded;
Darby Darby Bible 1890
And Joseph settled his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.
Douay-Rheims Douay-Rheims Bible 1899
But Joseph gave a possession to his father and his brethren in Egypt, in the best place of the land, in Ramesses, as Pharao had commanded.
Translations in other languages (10 available)
Así José hizo habitar á su padre y á sus hermanos, y dióles posesión en la tierra de Egipto, en lo mejor de la tierra, en la tierra de Rameses como mandó Faraón.
Assim José fez habitar a seu pai e a seus irmãos, e deu-lhes possessão na terra do Egito, no melhor da terra, na terra de Ramessés como mandou Faraó.
Joseph établit son père et ses frères, et leur donna une propriété dans le pays d’ Égypte, dans la meilleure partie du pays, dans la contrée de Ramsès, comme Pharaon l’ avait ordonné.
Aber Joseph schaffte seinem Vater und seinen Brüdern Wohnung und gab ihnen Besitz in Ägyptenland, am besten Ort des Landes, im Lande Raemses, wie Pharao geboten hatte.
En Jozef bestelde voor Jakob en zijn broederen woningen, en hij gaf hun een bezitting in Egypteland, in het beste van het land, in het land Rameses, gelijk als Farao geboden had.
E Giuseppe stabilì suo padre e i suoi fratelli, e dette loro un possesso nel paese d’Egitto, nella parte migliore del paese, nella contrada di Ramses, come Faraone aveva ordinato.
Tedy dał mieszkanie Józef ojcu swemu i braci swej, i dał im osiadłość w ziemi Egipskiej, w najlepszem miejscu onej krainy, w ziemi Rameses, jako był rozkazał Farao.
И поселил Иосиф отца своего и братьев своих, и дал им владение в земле Египетской, в лучшей части земли, в земле Раамсес, как повелел фараон.
約瑟 遵著 法老 的命，把埃及 國 最好的 地，就是蘭塞 境內的地，給 他父親 和 弟兄 居住，作為 產業。
And Joseph made a place for his father and his brothers, and gave them a heritage in the land of Egypt, in the best of the land, the land of Rameses, as Pharaoh had given orders.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 47:11
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The Cambridge Bible notes that the verb “placed” literally means “caused to dwell”, Joseph actively settles his family, not merely sets them down. Commentators agree this verse records the fulfillment of Pharaoh’s directive in Genesis 47:6 to give Jacob’s household the best land. The phrase “land of Rameses” presents a chronological puzzle. Most scholars, including the Cambridge editors and Keil & Delitzsch, identify it with the region of Goshen, using a name that came into common use only later, possibly from the store city Raamses (Exodus 1:11). Gill cites Jewish interpreters who see this as an anticipation of later geography. This is not considered an error but a natural updating of place-names for the audience. The key word “possession” (אֲחֻזָּה) carries the sense of a permanent, inheritable property, a significant step for a family who had been sojourners in Canaan. Jamieson-Fausset-Brown and others stress that this land was excellent pasture, well suited to shepherds. Together, the commentators highlight God’s provision through Joseph in securing a place for the patriarch’s family in a foreign land.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Anachronistic naming: The region is called Rameses proleptically because later it became associated with that name (Cambridge, Keil).
- Contemporary region: Some older interpreters thought the name was already used for a district near the store city (Gill cites Jarchi).
What is clear: Joseph settled his family in the best part of Egypt, giving them permanent property there.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the land of Rameses | It refers to the region of Goshen in the eastern Delta. | Whether the name is an anachronism (Cambridge, most moderns) or was already in use (some older commentators who identify it with a contemporary district). |
| Meaning of possession (אֲחֻזָּה) | It indicates a permanent, inheritable land grant. | Whether it implies full ownership in Egyptian legal terms or a tenancy under Pharaoh's authority (Gill suggests houses and fields; Keil says dwelling-place). |
| Joseph's role in the settlement | Joseph acted as an intermediary fulfilling Pharaoh's command. | None significant; all see this as positive provision. |
| Teological significance | This shows God's faithfulness to the patriarchs. | How strongly to typologize Joseph as a Christ-figure, some traditions (e.g., early church) see a clear type; others caution against over-reading. |
| Chronological placement | The events occur during the seven-year famine. | Whether the name Rameses was added later by an editor (documentary hypothesis) or is integral to the text (conservative view). |
Historical & Cultural Context
The setting is the fifth year of the famine. Jacob’s family has arrived safely from Canaan, and Joseph has introduced his father to Pharaoh (vv.7, 10). The family are shepherds, and Pharaoh has already offered them the land of Goshen (v.6), the fertile eastern Delta region. The Egyptian Delta, especially the area near the Pelusiac branch of the Nile, was known for rich pasture and was administratively part of the Heliopolitan nome. This was ideal for pastoralists.
The reference to “the land of Rameses” is a well-known geographical puzzle. The name Rameses appears later as a store city built by the Israelites (Exodus 1:11) and as the starting point of the exodus (Exodus 12:37). It is almost certainly named after Pharaoh Ramesses II, who reigned in the 13th century BC, centuries after Joseph. Calling the region “the land of Rameses” therefore anticipates a later name. The Cambridge Bible calls this “a chronological anticipation . . . a very natural thing for the Israelite writer to do.” Keil & Delitzsch suggest that either the province of Goshen is identified by its later capital, or the settlers lived near Raëmses. The writer uses the name familiar to his readers.
The term “possession” (אֲחֻזָּה) is legal and land-oriented. It appears only a handful of times in the Pentateuch, often for property held permanently. Here it means a grant with rights of use and inheritance. This is more than a temporary settlement; it signals that Jacob’s family has been given a stake in Egypt, under Pharaoh’s own edict. The surrounding verses (vv.13, 26) detail Joseph’s consolidation of Egypt’s wealth and land for Pharaoh, which makes the grant to Israel all the more striking: they alone receive land as a gift, not by purchase.
This historical context shows the remarkable provision for God’s people even in exile. They are not merely surviving; they are placed in the best part of a powerful nation.
Textual Notes
The supplied commentaries do not note any textual variants for this verse. The received Hebrew text shows consistent reading across manuscripts. The Septuagint also matches the Hebrew closely. Thus, no significant textual issues arise.
Reception History
Early Jewish interpreters such as Jarchi and Aben Ezra pondered the identity of Rameses, noting the connection to Exodus. Christian interpreters from the patristic period onward often saw Joseph as a type of Christ providing a home for his people, a theme echoed in John 14:2. The Reformation-era Geneva Bible emphasized the fulfillment of Pharaoh’s command as a mark of divine favor. In modern times, commentators focus on the geographical and chronological puzzle of the name Rameses, while maintaining the theological point of God’s provision.
Preaching This Verse
Three-point outline
- God provides a place for His people even in foreign lands. Joseph settles his family securely, fulfilling Pharaoh’s generous command.
- Joseph’s role as a provider points to a greater Provider. The care he shows for his father and brothers echoes the care of Christ, who prepares a place for his followers (John 14:2).
- The land of Rameses reminds us that God’s plans span centuries. The anachronistic name signals that the region would later become a place of both oppression and deliverance, showing God’s hand across time.
Five-point outline
- The verb “placed” (וַיּוֹשֵׁב, wayyoshev), Joseph causes his family to dwell, not just park them temporarily.
- The “best of the land”, God gives more than survival; He gives abundance.
- The “land of Rameses”, a name from the future, showing God’s sovereign timing.
- The possession (אֲחֻזָּה), a permanent gift, not a temporary fix.
- “As Pharaoh commanded”, earthly rulers fulfill divine purposes.
Illustration hooks
- A family receives unexpected hospitality from a powerful host and is given prime real estate.
- Finding the best spot in a crowded place, like being seated at the head table at a wedding.
- How a city neighborhood is renamed after a later development, but the old name still tells the story.
- The way a child remembers a place by a later name (e.g., “Grandma’s house” even before she moved there), showing that we often describe the past in terms of what came later.
Questions your congregation is asking
- “Does God care about where I live and my material needs?”
- “Why does the Bible include seemingly outdated or inaccurate place names?”
- “How can I see God providing for me even when I’m in a difficult situation like Jacob was?”
Leading a Discussion
This verse might seem like a simple geographical note, but it carries deep theological significance. It shows God’s faithfulness in providing a home for His people, and it connects to later stories of both oppression and deliverance. As your group reads Genesis 47:11 and its context, consider how God works through ordinary actions, settling, giving, obeying, to accomplish His purposes.
Discussion questions
- What stands out to you about the phrase “the best of the land”?
- Why do you think the writer calls it “the land of Rameses” when that name didn’t exist yet? What does this say about how Scripture was written?
- How does the word “possession” (אֲחֻזָּה) differ from “sojourning”? Why does that distinction matter for Jacob’s family?
- What does Joseph’s action teach us about caring for family? How can we apply this in our own lives?
- Read Exodus 1:11 and 12:37. How does this same name become a place of suffering and then deliverance? What does that tell us about God’s long-term plan?
- In what ways does God provide a “place” for us today, physically, spiritually, or as part of a church family?
- How can this story encourage someone who feels displaced or uncertain about their future?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 47:6 | 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.” |
| Exodus 1:11 | Therefore they set taskmasters over them to afflict them with their burdens. They built storage cities for Pharaoh: Pithom and Raamses. |
| Exodus 12:37 | The children of Israel traveled from Rameses to Succoth, about six hundred thousand on foot who were men, in addition to children. |
| John 10:10 | The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly. |
| John 10:28 | I give eternal life to them. They will never perish, and no one will snatch them out of my hand. |
| John 14:2 | In my Father’s house are many homes. If it weren’t so, I would have told you. I am going to prepare a place for you. |
| John 14:23 | Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him. |
| John 17:2 | even as you gave him authority over all flesh, so he will give eternal life to all whom you have given him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that calling Goshen "the land of Rameses" is an anachronism—the name comes from a city built two centuries later under Pharaoh Rameses II. The writer regards this as a natural way for the Israelite author to describe the region by a familiar later name, not a literary error.
Geneva Bible Notes Reformed 1599
The Geneva Bible highlights that Joseph’s administration fulfilled Pharaoh’s specific command by granting Jacob’s family the most fertile region, Rameses. This placement underscores the providential care shown to Israel, securing their safety and prosperity in a foreign land through the very ruler who had previously oppressed them.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the land where Joseph settled his family was not a despicable place but the most fertile and pleasant part of Egypt. He draws on multiple historical sources to demonstrate the region's exceptional fruitfulness, directly countering the pagan writer Celsus's claim that Israel was placed in a vile location.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the specific geography and richness of Goshen, describing it as the best pasture land in lower Egypt. They note its location along the eastern Nile branch, its inclusion in Heliopolis district, and its fertile natural meadow perfectly suited for Hebrew shepherds.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch explains that Joseph settled his family in the best part of Egypt, called Raëmses, which was the same district as Goshen. They note that Joseph provided bread according to the mouth of the little ones, meaning he gave for each family based on the number of its children.
Lange's Commentary Reformed 1857
Lange stresses that Jacob's halt at Beersheba to seek divine sanction reveals the crucial distinction between human confidence and God's assurance. The migration into Egypt was a bold undertaking that required the promise of a return to Canaan. The number 70 marks the family as the holy seed of God's people.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that Jacob, though he describes his days as few and evil, does not come before Pharaoh as a supplicant but as a patriarch who blesses him. This underscores the spiritual dignity of God's people, who can bestow blessing even while depending on worldly rulers for provision.