And he asked them: What is your occupation? They answered: Re thy servants are shepherds, both we, and our fathers.

and Pharaoh saith unto his brethren, 'What are your works?' and they say unto Pharaoh, 'Thy servants are feeders of a flock, both we and our fathers;'

And Pharaoh said to them, What is your business? And they said, Your servants are keepers of sheep, as our fathers were before us.

And he questioned them, "What do you have for work?" They responded: "Your servants are pastors of sheep, both we and our fathers.

Tune dixit Pharao ad fratres ejus, Quae sunt opera vestra? Et dixerunt ad Pharaonem, Pastores ovium sunt servi tui, etiam nos, etiam patres, nostri.

Thy servants are shepherds. This confession was humiliating to the sons of Jacob, and especially to Joseph himself, whose high, and almost regal dignity, was thus marked with a spot of disgrace: for among the Egyptians (as we have said) this kind of life was disgraceful and infamous. Why, then, did not Joseph adopt the course, which he might easily have done, of describing his brethren as persons engaged in agriculture, or any other honest and creditable method of living? They were not so addicted to the feeding of cattle as to be altogether ignorant of agriculture, or incapable of accustoming themselves to other modes of gaining a livelihood: and although they would not immediately have found it productive, we see how ready the liberality of the king was to help them. Indeed it would not have been difficult for them to become invested with offices at court. How then does it happen that Joseph, knowingly and purposely, exposes his brethren to an ignominy, which must bring dishonor also on himself, except because he was not very anxious to escape from worldly contempt? To live in splendor among the Egyptians would have had, at first, a plausible appearance; but his family would have been placed in a dangerous position. Now, however, their mean and contemptible mode of life proves a wall of separation between them and the Egyptians: yea, Joseph seems purposely to labor to cast off, in a moment, the nobility he had acquired, that his own posterity might not be swallowed up in the population of Egypt, but might rather merge in the body of his ancestral family. If, however, this consideration did not enter their minds, there is no doubt that the Lord directed their tongues, so as to prevent the noxious admixture, and to keep the body of the Church pure and distinct. This passage also teaches us, how much better it is to possess a remote corner in the courts of the Lord, than to dwell in the midst of palaces, beyond the precincts of the Church. Therefore, let us not think it grievous to secure a sacred union with the sons of God, by enduring the contempt and reproaches of the world; even as Joseph preferred this union to all the luxuries of Egypt. But if any one thinks that he cannot otherwise serve God in purity, than by rendering himself disgusting to the world; away with all this folly! The design of God was this, to keep the sons of Jacob in a degraded position, until he should restore them to the land of Canaan: for the purpose, then, of preserving themselves in unity till the promised deliverance should take place, they did not conceal the fact that they were shepherds. We must beware, therefore, lest the desire of empty honor should elate us: whereas the Lord reveals no other way of salvation, than that of bringing us under discipline. Wherefore let us willingly be without honor, for a time, that, hereafter, angels may receive us to a participation of their eternal glory. By this example also, they who are brought up in humble employments, are taught that they have no need to be ashamed of their lot. It ought to be enough, and more than enough, for them, that the mode of living which they pursue is lawful, and acceptable to God. The remaining confession of the brethren (Genesis 47:4) was not unattended with a sense of shame; in which they say, that they had come to sojourn there, compelled by hunger; but hence arose advantage not to be despised. For as they came down few, and perishing with hunger, and so branded with infamy that scarcely any one would deign to speak with them; the glory of God afterwards shone so much the more illustriously out of this darkness, when, in the third century from that time, he wonderfully led them forth, a mighty nation.

And Pharaoh said unto his brethren, what is your occupation?.... Which is the question he had told his brethren beforehand would be asked them, and prepared them to give an answer to it, Genesis 46:33; which was perhaps an usual question Pharaoh asked of persons that came to settle in his dominions, that he might have no idle vagrants there, and that he might know of what advantage they were like to be of in his kingdom, and might dispose of them accordingly:
and they said unto Pharaoh, thy servants are shepherds, both we and also our fathers; see Genesis 46:34.

Pharaoh asked them about their occupation, and according to Joseph's instructions they replied that they were herdsmen (צאן רעה, the singular of the predicate, see Ges. 147c), who had come to sojourn in the land (גּוּר, i.e., to stay for a time), because the pasture for their flocks had failed in the land of Canaan on account of the famine. The king then empowered Joseph to give his father and his brethren a dwelling (הושׁיב) in the best part of the land, in the land of Goshen, and, if he knew any brave men among them, to make them rulers over the royal herds, which were kept, as we may infer, in the land of Goshen, as being the best pasture-land.

What is your occupation? - Pharaoh takes it for granted they had something to do. All that have a place in the world should have an employment in it according to their capacity, some occupation or other. Those that need not work for their bread, yet must have something to do to keep them from idleness.