So, we’ve come to the point where Jacob finally begins the journey that ultimately would reunite him with his long-lost son, Joseph, his favorite son, whom he believed was attacked and taken away by a wild animal and devoured (cp. Genesis 37:33). One cannot help but compare the two incidents, wherein his ten sons told him about the ill fortune of their brother, Joseph. Twenty-one years ago, they deceived their father, after dipping his many-colored coat in lamb’s blood, and they told their father that Joseph was dead (Genesis 37:31-32). At that time, Jacob journeyed from Hebron to Shechem to know for certain that his son was dead (cp. Genesis 37:13-14, 31-35). Presently, in our study we find that once again the ten sons tell their father of the fortune of their brother, but this time of his glorious position in Egypt. He’s alive! Therefore, once more, Jacob takes his journey to know for certain that their words were true. This time, however, the journey ends in great joy. Where the journey twenty-one years ago was filled with sadness, this time he sent Judah out before him (the name Judah mean praise; Genesis 46:28; cp. 29:35).
Therefore, Judah led his father to Goshen, where he was to greet his son, Joseph (Genesis 46:28). It would have been difficult to describe such an emotional reunion, so the text merely says that, after he learned his father was in Goshen, Joseph prepared his chariot and went there and presented himself to his father, Jacob, and, embracing him about the neck, he wept for quite some time (Genesis 46:29). The reunion was very emotional for Jacob, as well, and he declared to his son that he was now ready to die. Jacob said that his life was now complete, because he had seen his son’s face and has confirmed that he is, indeed, alive (Genesis 46:30).
When Joseph had regained his composure after seeing his father, he addressed his father and his brethren, saying that he would now go to Pharaoh to inform him that his (Joseph’s) family had arrived in Egypt. He would also tell him of their living, that they were shepherds and have taken all their livestock and everything they own and are now in Goshen (Genesis 46:31-32).
Moreover, Joseph told his father and his brethren that Pharaoh will call for them, because he wanted to see them. If Pharaoh should ask about their occupation, they were to tell him that they cared for livestock all their lives, just as their ancestors had done. Then they should say that they would stay in Goshen, because the lives of shepherds are detestable to all Egyptians (Genesis 46:33-34).
The phrase: “Shepherds are detestable to Egyptians” has been variously explained by some scholars, as having to do with nomadic life versus urban life. In other words, city dwellers looked down upon or detested the nomadic lifestyle. Other scholars also mention that shepherds or keepers of livestock, slay, eat and sacrifice animals, which the Egyptians worship, and are, therefore, considered abhorrent to them.[1]
Personally, I believe the negative opinion had more to do with the difference in lifestyle between the urban Egyptians and the agrarian/nomadic shepherds. In other words, it was more like a clean/unclean matter. So, Jacob and his family would be naturally avoided by the general Egyptian populace. This had the effect of protecting their religious worship, as well as preserving their national identity, while they were in Egypt.
Shortly before his meeting with Jacob, Pharaoh told Joseph that, if any of his brethren had special skills, put them in charge of his own livestock (Genesis 47:6). Therefore, the phrase: “shepherds are detestable to Egyptians” couldn’t mean they were considered thieves or religiously detestable (in my opinion). The phrase had to do with a preference of not having to deal with the care of animals, vis-à-vis a clean/unclean manner of living. If this were not the case, why would Joseph tell Pharaoh they were shepherds and tell his father and his brethren not to be ashamed to tell Pharaoh what they traded in (Genesis 46:32, 34)? Otherwise, if Jacob and his family were truly detestable to Egyptians, as we understand that to mean today, why wouldn’t Joseph advise his father and brethren to change their trade to something more acceptable?
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[1] Josephus, the first century Jewish historian, mentions that Joseph described his brethren to Pharaoh as “good shepherds” (Antiquities of the Jews 2.7.5), implying the nomadic lifestyle of a shepherd was suspect and probably included illegal activity.
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