TRV
Translation
King James Version
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.
KJV (with Strong's)
Wherefore shall we die H4191 before thine eyes H5869, both we and our land H127? buy H7069 us and our land H127 for bread H3899, and we and our land H127 will be servants H5650 unto Pharaoh H6547: and give H5414 us seed H2233, that we may live H2421, and not die H4191, that the land H127 be not desolate H3456.
Complete Jewish Bible
Why should we die before your eyes, both we and our land? Buy us and our land for food, and we and our land will be enslaved to Pharaoh. But also give us seed to plant, so that we can stay alive and not die, and so that the land won't become barren."
Berean Standard Bible
Why should we perish before your eyes—we and our land as well? Purchase us and our land in exchange for food. Then we, along with our land, will be slaves to Pharaoh. Give us seed that we may live and not die, and that the land may not become desolate.”
American Standard Version
wherefore should 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, and that the land be not desolate.
World English Bible Messianic
Why should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants to Pharaoh. Give us seed, that we may live, and not die, and that the land won’t be desolate.”
Geneva Bible (1599)
Why shall we perish in thy sight, both we, and our land? bye vs and our land for bread, and we and our land will be bonde to Pharaoh: therefore giue vs seede, that we may liue and not dye, and that the land go not to waste.
Young's Literal Translation
why do we die before thine eyes, both we and our ground? buy us and our ground for bread, and we and our ground are servants to Pharaoh; and give seed, and we live, and die not, and the ground is not desolate.'
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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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SUMMARY
Genesis 47:19 captures the desperate plea of the Egyptian populace to Pharaoh during the severe famine, offering their very lives and ancestral land in exchange for food and seed for future planting. Having exhausted all other assets, they willingly surrender their personal freedom and property, acknowledging their complete dependence on Pharaoh's provision to survive and prevent the desolation of their nation.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 47:19 vividly portrays the extreme desperation of a people facing starvation, driven to offer their fundamental rights and possessions for survival. The verse encapsulates a moment of profound vulnerability and the strategic consolidation of power by Pharaoh through Joseph's administration.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey the urgency and desperation of the situation. The opening, "Wherefore shall we die before thine eyes, both we and our land?", is a potent rhetorical question, not seeking an answer but emphasizing the direness of their plight and appealing to Pharaoh's compassion and responsibility. The repeated phrase "we and our land" functions as repetition and synecdoche, where "land" represents not just the physical ground but the entire societal and economic structure tied to it, underscoring the holistic nature of their impending collapse. The phrase also uses hyperbole to stress the extremity of their situation, implying that without intervention, total annihilation of both people and productive capacity is inevitable. Furthermore, the request for "seed" serves as powerful symbolism, representing not just future harvests but the very hope for life, renewal, and the prevention of utter desolation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 47:19, while a record of human desperation and political maneuvering, also deeply intertwines with broader theological themes. It powerfully illustrates God's overarching divine sovereignty and provision, demonstrating how He works through human agents and even through challenging circumstances to preserve life and fulfill His purposes. Joseph's wisdom, divinely granted, averted a catastrophic famine, turning a potential disaster into a means of sustenance for all, including the nascent nation of Israel residing in Goshen. The willingness of the Egyptians to sacrifice everything for life highlights humanity's fundamental dependence on a higher power for sustenance, mirroring our ultimate dependence on God for spiritual and physical life. This narrative also implicitly contrasts the temporary nature of earthly possessions and freedom with the ultimate value of life itself, and the wisdom of preparing for future difficulties through responsible stewardship.
REFLECTION AND APPLICATION
Genesis 47:19 offers profound lessons on human resilience, the wisdom of preparation, and the ultimate source of provision. In times of severe crisis, fundamental needs often eclipse other concerns like property or personal freedom, prompting us to re-evaluate our priorities and what we truly value. Joseph's example underscores the importance of foresight and responsible stewardship, reminding us that preparing for future difficulties, both materially and spiritually, is a mark of wisdom. This passage challenges us to consider our own dependencies: on whom or what do we ultimately rely for our sustenance and security? It reminds us that even in scarcity and profound human desperation, God remains the ultimate provider, capable of sustaining His people through unexpected means and individuals, fulfilling His promise to meet our needs. Our readiness to surrender our perceived control and trust in divine provision, even when it demands significant sacrifice, is a testament to our faith.
Questions for Reflection
FAQ
Did Joseph's policy exploit the Egyptian people?
Answer: Joseph's policy, while resulting in the centralization of land ownership under Pharaoh and the people becoming his tenants, was primarily a measure to prevent mass starvation and death during a severe, prolonged famine. The narrative presents it as a mutually agreed-upon solution to an existential crisis, not an act of arbitrary oppression. The alternative was widespread death, as the people themselves acknowledged in Genesis 47:19. Joseph's actions ensured the survival of the nation by securing food distribution and future agricultural stability. While it led to a new socio-economic order where the people were bound to Pharaoh by a 20% tax on their produce (as established in Genesis 47:26), it was seen as a fair exchange for their lives and the preservation of their land from desolation.
CHRIST-CENTERED FULFILLMENT
The narrative of Joseph's role in Egypt, culminating in the desperate plea of Genesis 47:19, profoundly foreshadows the redemptive work of Christ. Just as Joseph, through divine wisdom, became the sole source of life and provision for a dying nation, demanding a surrender of all earthly assets for survival, so too does Christ offer ultimate life to a humanity perishing in sin. We, like the Egyptians, are called to surrender our "lives and land"—our self-sufficiency, our perceived ownership of ourselves and our futures—to Him in exchange for true spiritual sustenance and eternal life. Joseph's act of "buying" the people for bread prefigures Christ's ultimate purchase of humanity through His sacrifice on the cross (as seen in 1 Corinthians 6:20 and Revelation 5:9). Through His atoning work, we become His servants, not in bondage to a human king, but in glorious freedom and belonging to the King of Kings, who provides all things necessary for life and godliness (as promised in 2 Peter 1:3). He is the true "Bread of Life" (as Jesus declares in John 6:35), offering eternal sustenance to all who come to Him, ensuring that we "may live, and not die," and that our spiritual land will not be desolate but fruitful in Him.