Genesis 47:14

Translation
King James Version
And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house.
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KJV (with Strong's)
And Joseph H3130 gathered up H3950 all the money H3701 that was found H4672 in the land H776 of Egypt H4714, and in the land H776 of Canaan H3667, for the corn H7668 which they bought H7666: and Joseph H3130 brought H935 the money H3701 into Pharaoh's H6547 house H1004.
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Complete Jewish Bible
Yosef collected all the money there was in Egypt and Kena'an in exchange for the grain they bought, and put the money in Pharaoh's treasury.
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Berean Standard Bible
Joseph collected all the money to be found in the land of Egypt and the land of Canaan in exchange for the grain they were buying, and he brought it into Pharaoh’s palace.
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American Standard Version
And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the grain which they bought: and Joseph brought the money into Pharaoh’s house.
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World English Bible Messianic
Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the grain which they bought: and Joseph brought the money into Pharaoh’s house.
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Geneva Bible (1599)
And Ioseph gathered all the money, that was found in the land of Egypt, and in the land of Canaan, for the corne which they bought, and Ioseph layd vp the money in Pharaohs house.
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Young's Literal Translation
and Joseph gathereth all the silver that is found in the land of Egypt, and in the land of Canaan, for the corn that they are buying, and Joseph bringeth the silver into the house of Pharaoh.
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See also
Genesis 41:56Luke 16:10Luke 16:121 Peter 4:101 Corinthians 4:2Luke 16:1Luke 16:2
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In the KJVVerse 1,435 of 31,102

Study This Verse

SUMMARY

Genesis 47:14 vividly portrays Joseph's strategic consolidation of wealth during the severe famine, detailing his collection of all available currency from both Egypt and Canaan in exchange for life-sustaining grain. This pivotal act, part of Joseph's divinely inspired famine management, centralized the nation's financial assets into Pharaoh's treasury, underscoring the profound shift in economic value from monetary wealth to essential provisions in a time of crisis and demonstrating Joseph's unparalleled administrative acumen.

CONTEXT

  • Literary Context: This verse is situated within the broader narrative of Joseph's administration during the seven-year famine, following the arrival and settlement of his family in Goshen. The preceding verses (Genesis 47:13) establish the dire economic situation: "there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine." This sets the stage for the desperate measures described in Genesis 47:14, where people are forced to exchange their money for food. The verses immediately following (Genesis 47:15-26) detail the subsequent phases of this economic transfer, as people exhaust their money and begin to offer livestock, land, and eventually their very persons as payment for grain, culminating in the establishment of a land tax.
  • Historical & Cultural Context: The ancient Near East was highly dependent on agriculture, particularly grain production, making it vulnerable to famine caused by drought or other natural disasters. Joseph's prophetic interpretation of Pharaoh's dreams and his subsequent policy of storing grain during years of abundance (Genesis 41) were unprecedented and divinely guided. In this period, money, primarily in the form of silver (as indicated by the Hebrew word keçeph), served as a medium of exchange. The concept of a centralized government, like Pharaoh's, collecting and distributing resources was common, but the scale and effectiveness of Joseph's operation were extraordinary. The famine's reach into Canaan highlights the interconnectedness of the region and the widespread nature of the crisis, forcing even those outside Egypt's direct control to seek its aid.
  • Key Themes: Genesis 47:14 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It powerfully illustrates Divine Providence, demonstrating how God uses human agents, even through challenging circumstances, to preserve life and fulfill His purposes, as seen in Joseph's rise to power and his role in saving many (Genesis 50:20). The verse also highlights Wise Stewardship and Administration, showcasing Joseph's exceptional ability to manage resources and govern a nation, transforming a crisis into an opportunity for consolidation and control. Furthermore, it underscores the Nature of True Wealth, revealing that in times of extreme scarcity, fundamental necessities like food far surpass monetary value, challenging conventional notions of prosperity and security. This passage also foreshadows the future relationship between Israel and Egypt, setting the stage for the prosperity of Jacob's family under Joseph's care, even as it lays the groundwork for their eventual enslavement (Exodus 1:8-14).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • gathered up (Hebrew, lâqaṭ', H3950): This primitive root means "to pick up" or "to gather," specifically to glean. In this context, it signifies a systematic collection, not merely a casual accumulation. Joseph actively and deliberately collected all the money, indicating an organized effort to consolidate wealth into the royal treasury.
  • money (Hebrew, keçeph', H3701): Derived from a root meaning "to be pale," this word refers to silver, and by implication, money. In the ancient world, silver was a primary form of currency, often weighed out. The use of "money" here emphasizes that the initial transactions for grain were commercial exchanges, not charitable distributions, reflecting the economic realities of the time.
  • house (Hebrew, bayith', H1004): This versatile term refers to a physical dwelling, but also extends to a household, family, or even a palace or temple. In "Pharaoh's house," it specifically denotes the royal treasury or the governmental administration, signifying the centralization of all collected funds under the direct control of the state.

Verse Breakdown

  • "And Joseph gathered up all the money": This opening clause establishes Joseph's active role as the central figure orchestrating the collection. The phrase "all the money" emphasizes the comprehensive nature of the collection, indicating that no financial resources were left uncollected from the populace.
  • "that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought": This specifies the geographical scope of the famine's impact and Joseph's economic reach. People from both within Egypt and the neighboring land of Canaan were compelled to purchase grain, demonstrating the severity and widespread nature of the crisis. The phrase "for the corn which they bought" clarifies that this was a transaction, a purchase of vital sustenance, not a tax or a seizure.
  • "and Joseph brought the money into Pharaoh's house": This final clause highlights the ultimate destination and purpose of the collected funds. Joseph, acting as Pharaoh's vizier, consolidated all this wealth into the royal treasury, signifying a massive transfer of private assets to state control. This act not only replenished the royal coffers but also further solidified Pharaoh's economic and political power over the entire region.

Literary Devices

The verse employs several literary devices to convey its profound message. Metonymy is evident in "Pharaoh's house," which stands for the entire royal administration or treasury, symbolizing the centralization of power and wealth. The phrase "all the money" uses Hyperbole to emphasize the comprehensive nature of the collection, conveying the idea that virtually all available currency was gathered, highlighting the extreme desperation of the people and the thoroughness of Joseph's administration. Furthermore, the stark contrast between the "money" (representing accumulated wealth) and "corn" (representing basic sustenance) creates a powerful Juxtaposition, underscoring the transient nature of material possessions when faced with the fundamental need for survival. This contrast implicitly comments on the Symbolism of food as the ultimate currency in a time of crisis.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 47:14 serves as a powerful illustration of God's sovereign hand at work, even in the midst of a severe crisis. Joseph's actions, though seemingly harsh from an economic standpoint, were divinely guided to preserve life on a massive scale. This passage highlights the principle that God often uses human ingenuity and administrative skill to accomplish His providential purposes. It also provides a stark reminder that all earthly wealth is ultimately transient and that true security is found not in accumulated possessions but in God's provision and wisdom. The consolidation of wealth under Pharaoh, orchestrated by Joseph, demonstrates how God can use even secular authority to achieve His redemptive plan, ensuring the survival of Jacob's family—the nascent nation of Israel—who would eventually become the conduit for God's covenant promises.

REFLECTION AND APPLICATION

Genesis 47:14 offers profound insights into human vulnerability, the nature of true security, and the importance of wise stewardship. In a world often preoccupied with accumulating financial wealth, this passage serves as a sobering reminder that money's value is contingent upon its ability to procure necessities. In times of crisis, basic resources like food and water become paramount, revealing the fragility of purely monetary systems. For us today, this encourages a re-evaluation of our priorities, prompting us to consider not only financial preparedness but also resilience in essential areas of life. Joseph's example of foresight and diligent administration, guided by divine wisdom, calls believers to be responsible stewards of all resources—time, talents, and treasure—recognizing that they are ultimately gifts from God. It challenges us to look beyond immediate gratification and plan for future uncertainties, trusting that God will provide for those who faithfully manage what He has entrusted to them, just as He provided for Egypt and the surrounding nations through Joseph's leadership.

Questions for Reflection

  • How does this passage challenge my understanding of "wealth" and "security" in my own life?
  • In what ways can I apply Joseph's principle of foresight and wise stewardship to my personal resources or community responsibilities?
  • How does acknowledging God's ultimate provision impact my anxieties about future uncertainties or economic downturns?

FAQ

What does "corn" mean in Genesis 47:14?

Answer: In the King James Version and other older translations, "corn" refers broadly to any type of grain, such as wheat, barley, or other cereals, which were staple crops in the ancient Near East. It does not refer to maize (what is commonly called "corn" in modern American English), which originated in the Americas and was unknown in the ancient world. Understanding this distinction is crucial for accurate interpretation of the text.

Why did Joseph collect money first, before other assets like livestock or land?

Answer: Money (silver) was the most liquid and universally accepted medium of exchange at the time. As people's financial resources were depleted due to the prolonged famine, they would naturally exhaust their currency first. This initial phase of payment for grain set the stage for subsequent transactions where, as described in Genesis 47:15-26, people would then resort to exchanging other less liquid assets like livestock, land, and eventually their own persons for food. This progression reflects a logical economic sequence during a severe, prolonged crisis.

Was Joseph's collection of all wealth ethical, or was it exploitative?

Answer: From a biblical and historical perspective, Joseph's actions were a necessary and divinely guided measure to preserve life during an unprecedented famine. While it led to a significant centralization of wealth and power under Pharaoh, it was a policy enacted out of dire necessity to ensure the survival of the entire population. The people willingly exchanged their assets for the essential commodity of food, which Joseph had foresightfully stored. His administration, though strict in its economic measures, prevented widespread starvation and ultimately established a system that continued to provide for the people, albeit under new terms. The narrative frames Joseph's actions as wise and just, designed to save lives rather than exploit them, reflecting God's providential care for the nations and for His chosen people, Jacob's family, who were sustained through this very system (Genesis 47:27).

CHRIST-CENTERED FULFILLMENT

Joseph, as the provident administrator who gathered all wealth and provided life-sustaining grain to a starving world, serves as a profound type of Jesus Christ. Just as Joseph consolidated all the money into Pharaoh's house to secure the future of Egypt, Jesus Christ, through His ultimate sacrifice on the cross, has gathered all authority in heaven and on earth (Matthew 28:18) and paid the ultimate price to provide spiritual sustenance and eternal life to all who come to Him. He is the true Bread of Life, the ultimate provision for humanity's deepest spiritual hunger, offering salvation and sustenance that no earthly money or possession can buy (Isaiah 55:1-2). In Him, all true spiritual wealth is consolidated, and from Him flows the abundance of grace and truth that sustains us (John 1:16). He is the one who, by His divine wisdom and sacrificial love, saves His people from spiritual famine and brings them into His eternal "house" (John 14:2-3), where there is never lack.

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Commentary on Genesis 47 verses 13–26

Care being taken of Jacob and his family, the preservation of which was especially designed by Providence in Joseph's advancement, an account is now given of the saving of the kingdom of Egypt too from ruin; for God is King of nations as well as King of saints, and provideth food for all flesh. Joseph now returns to the management of that great trust which Pharaoh had lodged in his hand. It would have been pleasing enough to him to have gone and lived with his father and brethren in Goshen; but his employment would not permit it. When he had seen his father, and seen him well settled, he applied himself as closely as ever to the execution of his office. Note, Even natural affection must give way to necessary business. Parents and children must be content to be absent one from another, when it is necessary, on either side, for the service of God or their generation. In Joseph's transactions with the Egyptians observe,

I. The great extremity that Egypt, and the parts adjacent, were reduced to by the famine. There was no bread, and they fainted (Gen 47:13), they were ready to die, Gen 47:15, Gen 47:19. 1. See here what a dependence we have upon God's providence. If its usual favours are suspended but for a while, we die, we perish, we all perish. All our wealth would not keep us from starving if the rain of heaven were but withheld for two or three years. See how much we lie at God's mercy, and let us keep ourselves always in his love. 2. See how much we smart by our own improvidence. If all the Egyptians had done for themselves in the seven years of plenty as Joseph did for Pharaoh, they had not been now in these straits; but they regarded not the warning they had of the years of famine, concluding that tomorrow shall be as this day, next year as this, and much more abundant. Note, Because man knows not his time (his time of gathering when he has it) therefore his misery is great upon him when the spending time comes, Ecc 8:6, Ecc 8:7. 3. See how early God put a difference between the Egyptians and the Israelites, as afterwards in the plagues, Exo 8:22; Exo 9:4, Exo 9:26; Exo 10:23. Jacob and his family, though strangers, were plentifully fed on free cost, while the Egyptians were dying for want. See Isa 65:13, My servants shall eat, but you shall be hungry. Happy art thou, O Israel. Whoever wants, God's children shall not, Psa 34:10.

II. The price they had come up to, for their supply, in this exigency. 1. They parted with all their money which they had hoarded up, Gen 47:14. Silver and gold would not feed them, they must have corn. All the money of the kingdom was by this means brought into the exchequer. 2. When the money failed, they parted with all their cattle, those for labour, as the horses and asses, and those for food, as the flocks and the herds, Gen 47:17. By this it should seem that we may better live upon bread without flesh than upon flesh without bread. We may suppose they parted the more easily with their cattle because they had little or no grass for them; and now Pharaoh saw in reality what he had before seen in vision, nothing but lean kine. 3. When they had sold their stocks off their land, it was easy to persuade themselves (rather than starve) to sell their land too; for what good would that do them, when they had neither corn to sow it nor cattle to eat of it? They therefore sold that next, for a further supply of corn. 4. When their land was sold, so that they had nothing to live on, they must of course sell themselves, that they might live purely upon their labour, and hold their lands by the base tenure of villenage, at the courtesy of the crown. Note, Skin for skin, and all that a man hath, even liberty and property (those darling twins), will he give for his life; for life is sweet. There are few (though perhaps there are some) who would even dare to die rather than live in slavery, and dependence on an arbitrary power. And perhaps there are those who, in that case, could die by the sword, in a heat, who yet could not deliberately die by famine, which is much worse, Lam 4:9. Now it was a great mercy to the Egyptians that, in this distress, they could have corn at any rate; if they had all died for hunger, their lands perhaps would have escheated to the crown of course, for want of heirs; they therefore resolved to make the best of bad.

III. The method which Joseph took to accommodate the matter between prince and people, so that the prince might have his just advantage, and yet the people not be quite ruined. 1. For their lands, he needed not come to any bargain with them while the years of famine lasted; but when these were over (for God will not contend for ever, nor will he be always wroth) he came to an agreement, which it seems both sides were pleased with, that the people should occupy and enjoy the lands, as he thought fit to assign them, and should have seed to sow them with out of the king's stores, for their own proper use and behoof, yielding and paying only a fifth part of the yearly profits as a chief rent to the crown. This became a standing law, Gen 47:26. And it was a very good bargain to have food for their lands, when otherwise they and theirs must have starved, and then to have their lands again upon such easy terms. Note, Those ministers of state are worthy of double honour, both for wisdom and integrity, that keep the balance even between prince and people, so that liberty and property may not intrench upon prerogative, nor the prerogative bear hard upon liberty and property: in the multitude of such counsellors there is safety. If afterwards the Egyptians thought it hard to pay so great a duty to the king out of their lands, they must remember, not only how just, but how kind, the first imposing of it was. They might thankfully pay a fifth where all was due. It is observable how faithful Joseph was to him that appointed him. He did not put the money into his own pocket, nor entail the lands upon his own family; but converted both entirely to Pharaoh's use; and therefore we do not find that his posterity went out of Egypt any richer than the rest of their poor brethren. Those in public trusts, if they raise great estates, must take heed that it be not at the expense of a good conscience, which is much more valuable. 2. For their persons, he removed them to cities, Gen 47:21. He transplanted them, to show Pharaoh's sovereign power over them, and that they might, in time, forget their titles to their lands, and be the more easily reconciled to their new condition of servitude. The Jewish writers say, "He removed them thus from their former habitations because they reproached his brethren as strangers, to silence which reproach they were all made, in effect, strangers." See what changes a little time may make with a people, and how soon God can empty those from vessel to vessel who had settled upon their lees. How hard soever this seems to have been upon them, they themselves were at this time sensible of it as a very great kindness, and were thankful they were not worse used: Thou hast saved our lives, Gen 47:25. Note, There is good reason that the Saviour of our lives should be the Master of our lives. "Thou hast saved us; do what thou wilt with us."

IV. The reservation he made in favour of the priests. They were maintained on free cost, so that they needed not to sell their lands, Gen 47:22. All people will thus walk in the name of their God; they will be kind to those that attend the public service of their God, and that minister to them in holy things; and we should, in like manner, honour our God, by esteeming his ministers highly in love for their work's sake.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–26. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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