TRV
Translation
King James Version
And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.
Complete Jewish Bible
Yosef replied, "Give me your livestock. If you don't have money, I will give you food in exchange for your livestock."
Berean Standard Bible
“Then bring me your livestock,” said Joseph. “Since the money is gone, I will sell you food in exchange for your livestock.”
American Standard Version
And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.
World English Bible Messianic
Joseph said, “Give me your livestock; and I will give you food for your livestock, if your money is gone.”
Geneva Bible (1599)
Then saide Ioseph, Bring your cattell, and I will giue you for your cattell, if your money be spent.
Young's Literal Translation
and Joseph saith, `Give your cattle; and I give to you for your cattle, if the money hath ceased.'
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Commentary on Genesis 47 verses 13–26
13 ¶ And 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.
14 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.
15 And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.
16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.
17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year.
18 When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands:
19 Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.
20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's.
21 And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.
22 Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.
23 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.
24 And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.
25 And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.
26 And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh's.
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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SUMMARY
Genesis 47:16 marks a critical juncture in Joseph's famine management strategy, detailing the shift from monetary transactions to a bartering system where the Egyptian populace exchanges their livestock for grain. This verse underscores Joseph's strategic foresight and adaptable leadership in sustaining the population through the severe famine, ensuring their immediate survival while simultaneously consolidating Pharaoh's economic power and control over the land's resources and its people.
CONTEXT
Literary Context: This verse is situated within the broader narrative of the seven-year famine that afflicted Egypt and the surrounding regions, as prophesied and prepared for by Joseph. Preceding this verse, Genesis 47:13-15 describes the people's increasing desperation as their money runs out, leading them to approach Joseph with the plea, "Give us bread, for why should we die before your eyes? For money has failed." Verse 16 is Joseph's direct response to this crisis, initiating the second phase of his economic policy. This phase precedes the people offering their land and eventually themselves to Pharaoh in Genesis 47:18-26, illustrating a progressive deepening of their dependence and Pharaoh's control.
Historical & Cultural Context: Ancient Egypt's economy, while utilizing a form of currency (often in weighed metals), also heavily relied on agricultural produce and livestock as primary forms of wealth and exchange. During times of severe famine, as described here, traditional monetary systems would naturally collapse or become irrelevant when the essential commodity—food—was scarce and controlled by a central authority. Joseph's policy reflects a pragmatic adaptation to these extreme conditions. The concept of a ruler owning the land and its people was not uncommon in ancient Near Eastern monarchies, and Joseph's actions, while preserving life, also served to solidify Pharaoh's absolute dominion, transforming the populace into a form of indentured servitude to the crown in exchange for survival.
Key Themes: Genesis 47:16 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It highlights the theme of Divine Providence, demonstrating how God uses human agents, even through challenging circumstances like famine, to preserve life and fulfill His covenant promises, particularly concerning the survival of Jacob's family who are now in Egypt. The verse also showcases the theme of Wise Stewardship and Leadership, as Joseph's actions exemplify prudent management of resources and strategic planning in a crisis, a wisdom divinely bestowed upon him as seen in Genesis 41:38-40. Furthermore, it underscores the Fragility of Human Self-Sufficiency and the escalating Cost of Survival, as the people progressively surrender their assets—money, then livestock, then land, and finally their freedom—in exchange for life, reflecting humanity's ultimate dependence on a higher power for sustenance and existence, a theme echoed throughout the Pentateuch.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its meaning and impact. Irony is present in the fact that money, typically a symbol of power and security, has become utterly worthless in the face of a more fundamental need: food. The very thing that once facilitated exchange has "failed," forcing a return to a more primitive form of barter. Symbolism is evident in the "cattle" (miqneh), which represent the people's tangible wealth, their means of production, and their future security. The surrender of cattle symbolizes the increasing erosion of their independence and their deepening reliance on Pharaoh. Furthermore, the progression of the people's concessions—from money to livestock, then land, and ultimately themselves—can be seen as a form of Climax or escalating tension, vividly portraying the dire and worsening conditions of the famine and the increasing desperation of the populace.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 47:16 profoundly illustrates the interplay between divine providence and human responsibility. Joseph's pragmatic and adaptable leadership, while seemingly a purely economic strategy, is ultimately an instrument of God's overarching plan to preserve life, particularly the lineage through which the Messiah would come. This passage reminds us that even in the most severe crises, God works through human agents and their wise decisions to sustain His people and purposes. It challenges us to consider what true security entails, revealing that material wealth can quickly become meaningless when basic necessities are absent, prompting a deeper reliance on God's ultimate provision.
REFLECTION AND APPLICATION
Genesis 47:16 offers a powerful mirror for contemporary challenges, highlighting the critical importance of adaptability, foresight, and compassionate yet strategic leadership in times of crisis. It teaches us that true resilience is not simply about accumulating wealth, but about the ability to pivot, innovate, and prioritize fundamental needs when traditional systems fail. For individuals, this means cultivating resourcefulness, valuing essential skills over fleeting assets, and recognizing that our ultimate security rests not in what we possess, but in our capacity to adapt and our trust in a higher provision. For leaders, Joseph's example calls for courageous decision-making that prioritizes the well-being of the community, even if it requires difficult measures or a re-evaluation of conventional economic models. It underscores the spiritual lesson that in moments of extreme scarcity, the value of life itself transcends all material possessions, prompting us to consider what we would truly be willing to surrender for survival and sustenance.
Questions for Reflection
FAQ
Why did Joseph continue to extract wealth from the people instead of simply providing food as a charitable act?
Answer: Joseph's policy, while ensuring the survival of the population, was also a shrewd administrative strategy designed to consolidate Pharaoh's power and wealth, reflecting the economic and political realities of ancient empires. His actions were not merely about charity but about establishing a sustainable system that managed the crisis, prevented societal collapse, and maintained state authority. By acquiring the people's livestock, and later their land and even their persons, Joseph secured long-term stability for Egypt, transforming its citizens into tenants of Pharaoh. This approach ensured that the state would not only survive the famine but emerge from it with even greater control over its resources and populace, setting a precedent for the future relationship between the people and the crown, as seen in Genesis 47:26.
CHRIST-CENTERED FULFILLMENT
Joseph, in his role as the provider of physical sustenance and preserver of life during a devastating famine, serves as a profound type of Christ. Just as Joseph, through his divinely-given wisdom and foresight, gathered and distributed grain to save an entire nation and his own family from perishing, so too does Christ, the ultimate "Bread of Life" (as declared in John 6:35), provide true spiritual sustenance that saves humanity from eternal death. Joseph's actions ensured physical continuation, albeit at the cost of worldly possessions and eventual servitude to Pharaoh; Christ's ultimate provision cost Him everything, as He gave His very life on the cross (as foretold in Isaiah 53:5) to offer eternal life and freedom from the bondage of sin to all who believe. In Christ, we find a provision that never fails, a spiritual wealth that transcends all earthly currency, and a sacrifice that secures not temporary survival but everlasting life and true liberation (as promised in Romans 6:23).