TRV
Translation
King James Version
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.
Complete Jewish Bible
So Yosef acquired all the land in Egypt for Pharaoh, as one by one the Egyptians sold their fields, because the famine weighed on them so severely. Thus the land became the property of Pharaoh.
Berean Standard Bible
So Joseph acquired for Pharaoh all the land in Egypt; the Egyptians, one and all, sold their fields because the famine was so severe upon them. The land became Pharaoh’s,
American Standard Version
So Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine was sore upon them: and the land became Pharaoh’s.
World English Bible Messianic
So Joseph bought all the land of Egypt for Pharaoh, for every man of the Egyptians sold his field, because the famine was severe on them, and the land became Pharaoh’s.
Geneva Bible (1599)
So Ioseph bought all the lande of Egypt for Pharaoh: for the Egyptians solde euery man his ground because the famine was sore vpon the: so the land became Pharaohs.
Young's Literal Translation
And Joseph buyeth all the ground of Egypt for Pharaoh, for the Egyptians have sold each his field, for the famine hath been severe upon them, and the land becometh Pharaoh's;
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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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Origen of AlexandriaAD 253
HOMILIES ON GENESIS 16.3
It seems to me that censure of the Egyptians is contained also in this statement. For you would not easily find it written of the Hebrews that “the famine prevailed over them.” For although it is written that “the famine prevailed over the land,” nevertheless it is not written that famine prevailed over Jacob or his sons, as it is said of the Egyptians, that “the famine prevailed over them.” For although famine should come also to the just, nevertheless it does not prevail over them. For this reason the just glory in famine, as Paul is found to rejoice cheerfully in sufferings of this kind when he says, “In hunger and thirst, in cold and nakedness.” What therefore is an exercise of virtue for the just is a penalty of sin for the unjust.For it is written also in the times of Abraham that “there came a famine in the country, and Abraham went down to Egypt to dwell there, since the famine prevailed in the land.” And certainly if, as some think, the text of the divine Scripture was composed carelessly and awkwardly, it could have said that Abraham went down to Egypt to dwell there because the famine prevailed over him. But observe how great a distinction the divine word uses, how great a caution it employs. When it speaks of the saints it says the famine had prevailed “over the land”; when it speaks of the unjust it says they were held by the famine. Famine therefore prevailed over neither Abraham nor Jacob nor their sons. But also if it should prevail it is said to prevail “over the land.” And in the times of Isaac no less it is written: “A famine came in the land, besides that former famine which came in the times of Abraham.” But the famine was unable to prevail over Isaac to such an extent that the Lord says to him, “Do not go down into Egypt, but dwell in the land which I shall show you, and dwell in it, and I will be with you.”
In accordance with this observation, in my opinion, long after that time the prophet said, “I have been young and now am old, and I have not seen the just forsaken nor his seed seeking bread.” And elsewhere: “The Lord will not strike down the just soul with famine.” From all these texts it is declared that the earth indeed can suffer famine and those who “mind earthly things.” But they can never be oppressed by the fasting of famine whose is that bread that “they should do the will of the Father who is in heaven” and whose soul that “bread which comes down from heaven” nourishes.
For this reason, therefore, the divine Scripture carefully does not say that those were held by famine who it knew possessed knowledge of God and to whom the food of the heavenly wisdom was offered.
Origen of AlexandriaAD 253
HOMILIES ON GENESIS 16.4
Since you see, therefore, that an observation of this kind is preserved correctly in almost all the texts of holy Scripture, interpret these words in their figurative and allegorical meaning, which we are taught by the words of the prophets themselves no less. For one of the twelve prophets proclaims clearly and manifestly in a simple statement that a spiritual famine is intended, when he says, “Behold the days come, says the Lord, and I will send forth a famine on the land, not a famine of bread or thirst for water but a famine for hearing the word of the Lord.”Do you see what the famine is which prevails over sinners? Do you see what the famine is which prevails over the land? For they who are of the earth and “mind earthly things” and cannot “perceive what things are of the Spirit of God” suffer “a famine of the word of God.” They do not hear the commands of the law; they do not know the reproaches of the prophets. They are ignorant of the apostolic consolations. They do not experience the medicine of the gospel. And for this reason it is said rightly of them: “Famine prevailed over the land.”
But for the just and “those who meditate on the law” of the Lord “day and night,” “wisdom prepares her table, she kills her victims, she mixes her wine in the mixing bowl and calls with a loud voice,” not that all may come, not that the abounding, not that the rich or that the wise of this world may turn aside to her. But “if there are those,” Scripture says, “who are weak in understanding, let them come to me.” That is, if there are those who are “lowly in heart,” who have learned from Christ “to be meek and lowly in heart” (which elsewhere is called “poor in spirit”) but rich in faith, these gather at the feasts of wisdom and, refreshed by her banquets, they drive out the famine which “prevails over the land.”
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 47:20 describes the culmination of Joseph's economic strategy during the severe famine in Egypt, detailing how he acquired all the land for Pharaoh. Driven by the Egyptians' desperate need for food, this transaction transformed the populace from independent landowners into tenants of the crown, fundamentally centralizing economic and political power under Pharaoh and marking a profound shift in Egypt's societal and land ownership structure.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices to convey its profound message. Cause and Effect is central, with the famine's overwhelming presence ("because the famine prevailed over them") directly causing the Egyptians to sell their land, which in turn leads to the land becoming Pharaoh's. This clear causal chain underscores the dire circumstances and the logical progression of events. Hyperbole is evident in the phrase "all the land of Egypt" and "every man his field," which, while perhaps not literally every single plot, conveys the sweeping and near-total consolidation of land under Pharaoh's control, emphasizing the unprecedented scale of this societal transformation. Furthermore, there is an element of Foreshadowing, as this centralization of power under Pharaoh sets the stage for the later subjugation of the Israelites, who, though initially welcomed, would eventually become enslaved by a Pharaoh who "did not know Joseph" (Exodus 1:8).
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 47:20 serves as a powerful testament to God's sovereign hand working through human agency, even in the midst of national crisis and the exercise of human power. Joseph's actions, while appearing as shrewd political and economic maneuvers, are ultimately part of God's larger providential plan to preserve life and prepare the way for the growth and eventual deliverance of His chosen people, Israel. This narrative illustrates how God can use seemingly secular events and the actions of non-believing rulers to accomplish His divine purposes, ensuring the survival of the lineage through whom the Messiah would come. It also highlights the fragility of human existence and the profound impact of environmental and economic hardship on societal structures, forcing people to make extreme sacrifices for survival.
REFLECTION AND APPLICATION
Genesis 47:20 offers profound lessons for contemporary life, particularly concerning leadership, preparedness, and the nature of human vulnerability. Joseph's proactive and strategic management of the famine, though resulting in a centralized power structure, saved countless lives and demonstrated the critical importance of foresight in crisis management. For individuals and communities today, this passage serves as a powerful reminder to cultivate wisdom, practice good stewardship of resources, and prepare for unforeseen challenges. It also prompts us to consider the ethical dimensions of power and the vulnerability of populations when basic necessities are at stake. Spiritually, the narrative reinforces the truth of God's unceasing providence, assuring us that even in the most desperate circumstances, His hand is at work, orchestrating events for His ultimate purposes and the good of His people. We are called to trust in His provision, even when circumstances seem overwhelming, and to seek His wisdom in navigating life's inevitable famines, whether literal or metaphorical.
Questions for Reflection
FAQ
Was Joseph's acquisition of all Egyptian land ethical, given the famine?
Answer: Joseph's actions, while leading to an unprecedented centralization of land under Pharaoh, occurred within the extreme context of a life-threatening national famine. The text explicitly states that the Egyptians "sold" their land, implying a transaction rather than a seizure. While the circumstances created immense duress, forcing people to exchange their most valuable asset for survival, Joseph's primary motivation was to preserve life. From a theological perspective, Joseph was operating under divine guidance to save a nation and, crucially, to preserve the family of Israel, ensuring the lineage through which the Messiah would come. The outcome, though dramatically shifting power dynamics and land ownership, was a direct consequence of the people's desperate choice for survival, and it laid the groundwork for a stable, albeit centralized, post-famine society, as detailed in Genesis 47:24-26.
CHRIST-CENTERED FULFILLMENT
Joseph, in his role as the divinely appointed provider and preserver of life during a time of universal famine, serves as a profound type of Christ. Just as Joseph consolidated all earthly land and resources under Pharaoh to ensure the physical sustenance and survival of a perishing nation, so Christ, through His ultimate redemptive work, consolidates all spiritual authority and life under God the Father. He is the true "bread of life" (John 6:35), the ultimate provider who offers not merely temporary physical sustenance but eternal life and freedom from the spiritual famine of sin and death. Through His sacrificial death and glorious resurrection, Christ "bought" us with His own blood (Acts 20:28), securing for humanity an eternal inheritance—a spiritual "land" and communion with God—that far surpasses any earthly possession. He transforms our spiritual destitution into rich spiritual abundance, moving us from bondage to sin into the glorious freedom of His kingdom (Galatians 5:1).