TRV
Translation
King James Version
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.
KJV (with Strong's)
And they brought H935 their cattle H4735 unto Joseph H3130: and Joseph H3130 gave H5414 them bread H3899 in exchange for horses H5483, and for the flocks H6629, and for the cattle H4735 of the herds H1241, and for the asses H2543: and he fed H5095 them with bread H3899 for all their cattle H4735 for that year H8141.
Complete Jewish Bible
So they brought Yosef their livestock; and Yosef gave them food in exchange for the horses, flocks, cattle and donkeys -all that year he provided them with food in exchange for all their livestock.
Berean Standard Bible
So they brought their livestock to Joseph, and he gave them food in exchange for their horses, their flocks and herds, and their donkeys. Throughout that year he provided them with food in exchange for all their livestock.
American Standard Version
And they brought their cattle unto Joseph; and Joseph gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the asses: and he fed them with bread in exchange for all their cattle for that year.
World English Bible Messianic
They brought their livestock to Joseph, and Joseph gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the donkeys: and he fed them with bread in exchange for all their livestock for that year.
Geneva Bible (1599)
So they brought their cattell vnto Ioseph, and Ioseph gaue them bread for the horses, and for the flockes of sheepe, and for the heards of cattel, and for the asses: so he fed them with bread for all their cattell that yeere.
Young's Literal Translation
And they bring in their cattle unto Joseph, and Joseph giveth to them bread, for the horses, and for the cattle of the flock, and for the cattle of the herd, and for the asses; and he tendeth them with bread, for all their cattle, during that year.
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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 47:17 vividly portrays the deepening severity of the famine in Egypt during its second year, as the populace, having exhausted their monetary resources, is compelled to surrender their valuable livestock—including horses, flocks, herds, and asses—in exchange for essential grain. This pivotal transaction underscores the escalating desperation of the people and highlights Joseph's continued, divinely guided administration of Pharaoh's vast provisions, systematically consolidating national assets to ensure the survival of the population through an unprecedented crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Progression to illustrate the escalating severity of the famine, moving from the exchange of money in the previous year to the surrender of livestock in this year, setting the stage for the eventual sale of land and person. This Narrative Progression emphasizes the inexorable grip of the crisis. There is also an element of Irony in Joseph's actions; while he is providentially saving lives, his policies are simultaneously centralizing all wealth and power under Pharaoh, a system that will later be used to oppress his own descendants. The various categories of livestock also serve as Metonymy, where each type of animal represents a broader aspect of the people's livelihood and capital—their transportation, agricultural capacity, and daily sustenance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 47:17 profoundly illustrates the escalating human desperation in the face of prolonged crisis, forcing individuals to relinquish their most fundamental assets for survival. It underscores the ultimate value of basic sustenance over material wealth when life itself is at stake. The passage also highlights Joseph's extraordinary administrative wisdom, divinely bestowed, which enabled him to manage an unprecedented national catastrophe. His systematic consolidation of Egypt's resources—first money, then livestock, and subsequently land and persons—was a strategic response that ensured the nation's survival, all while strengthening the crown's power. Ultimately, Joseph's actions, even in their economic severity, are a testament to God's overarching providence, preserving not only the Egyptians but also the nascent family of Israel, ensuring the continuity of the covenant line through which the Messiah would eventually come.
REFLECTION AND APPLICATION
Genesis 47:17 offers profound lessons for contemporary life, emphasizing the critical importance of preparedness and wise stewardship of resources, both individually and collectively, in anticipation of difficult times. Joseph's example reminds us that true value often lies not in accumulated wealth but in the fundamental necessities for life, urging us to prioritize what truly sustains us. Furthermore, the passage illustrates the vital role of effective and compassionate leadership during crises, demonstrating how difficult measures, when administered with foresight and integrity, can preserve a community and ensure its survival. It challenges us to consider our own priorities in times of abundance and scarcity, ultimately pointing to our dependence on divine provision in all circumstances and encouraging us to trust in God's ability to sustain us even when our own resources fail.
Questions for Reflection
FAQ
Was Joseph's administration during the famine exploitative?
Answer: While Joseph's policies centralized immense power and wealth under Pharaoh, they were primarily a response to an unprecedented crisis designed to preserve the lives of all Egyptians and foreigners within the land. The people willingly surrendered their assets because the alternative was starvation. Joseph's actions, though consolidating power, were ultimately life-saving and demonstrated remarkable foresight and administrative skill in a time of extreme desperation. The narrative consistently portrays Joseph as acting with integrity and wisdom, serving Pharaoh faithfully while also fulfilling God's providential plan to save many lives, including his own family (Genesis 50:20).
Why did the people surrender their livestock?
Answer: The people surrendered their livestock because they had exhausted all their money in the previous year's exchange for grain, as detailed in Genesis 47:15. With no other means to purchase food, their animals—which represented their remaining wealth, labor, and future sustenance—became the only currency available to them to acquire the essential provisions needed to survive the ongoing, severe famine. This act underscores the extreme pressure and desperation caused by the prolonged crisis.
What is the significance of "for that year"?
Answer: The phrase "for that year" indicates that the exchange of livestock provided the people with a full year's supply of food. This highlights the systematic and comprehensive nature of Joseph's plan, ensuring sustained provision for the population through an extended period of crisis. It suggests that this was not a one-off, opportunistic transaction, but rather part of an ongoing, structured system of distribution designed to provide long-term relief and stability, further solidifying Pharaoh's control over the nation's assets and ensuring the survival of his people.
CHRIST-CENTERED FULFILLMENT
Joseph, in his role as a provident administrator who preserved life during a time of great scarcity, serves as a profound type of Christ. Just as Joseph gathered all resources to sustain a starving nation, ultimately saving his own family and preparing the way for Israel's growth, so too does Christ gather all things to Himself, offering the ultimate provision for humanity's spiritual hunger. He is the true "bread of life," who declares, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst". Through His ultimate sacrifice, Christ offers eternal sustenance when all other resources fail, redeeming humanity from spiritual starvation. Joseph's understanding that what others intended for evil, God intended for good (Genesis 50:20), powerfully foreshadows the divine reversal of the cross, where the ultimate human evil was transformed into God's greatest act of salvation, providing eternal life and true sustenance to all who believe.