Genesis 47:21

Translation
King James Version
And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.
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KJV (with Strong's)
And as for the people H5971, he removed H5674 them to cities H5892 from one end H7097 of the borders H1366 of Egypt H4714 even to the other end H7097 thereof.
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Complete Jewish Bible
As for the people, he reduced them to serfdom city by city, from one end of Egypt's territory to the other.
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Berean Standard Bible
and Joseph reduced the people to servitude from one end of Egypt to the other.
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American Standard Version
And as for the people, he removed them to the cities from one end of the border of Egypt even to the other end thereof.
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World English Bible Messianic
As for the people, he moved them to the cities from one end of the border of Egypt even to the other end of it.
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Geneva Bible (1599)
And he remoued the people vnto the cities, from one side of Egypt euen to the other.
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Young's Literal Translation
as to the people he hath removed them to cities from the one end of the border of Egypt even unto its other end.
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See also
Genesis 41:48
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In the KJVVerse 1,442 of 31,102

Study This Verse

SUMMARY

Genesis 47:21 describes Joseph's administrative policy during the severe famine in Egypt, where he relocated the Egyptian populace from their scattered homes to centralized cities across the entire land. This action followed the people's complete surrender of their money, livestock, and land to Pharaoh in exchange for food, solidifying the crown's absolute ownership of all Egyptian territory and its people, thereby centralizing power and establishing a new societal structure based on profound dependence on the monarchy.

CONTEXT

  • Literary Context: This verse is situated within the climactic phase of the seven-year famine that Joseph had prophesied and meticulously prepared for. Chapters Genesis 41 through Genesis 47 detail Joseph's rise to power, his wise management of Egypt's resources, and the subsequent arrival of his family. By Genesis 47:13, the famine has become so severe that "there was no bread in all the land," leading the people to exhaust their money, then their livestock, and finally their land in exchange for food. Genesis 47:19 explicitly states the people's desperate plea: "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 unto Pharaoh." Verse 21, therefore, is the direct administrative consequence of this societal surrender, demonstrating Joseph's implementation of the new policy that centralized the population and solidified Pharaoh's dominion. It immediately precedes the establishment of the "law of the fifth part" (Genesis 47:26), which became a lasting decree in Egypt.
  • Historical & Cultural Context: Ancient Egypt was primarily an agrarian society, with much of the population living in scattered villages and cultivating land that was often held by local nobles or temple estates, though the Pharaoh was ultimately considered the owner of all land. The concept of a severe, multi-year famine was a terrifying reality, as the Nile's annual inundation was critical for agricultural success. Joseph's policy of relocating people to cities was a radical departure from traditional Egyptian social structures. Such centralization would have been unprecedented, driven by the extreme exigency of the famine. It allowed for more efficient distribution of the stored grain from royal granaries, better administration of the newly acquired royal lands, and easier collection of future taxes. This move also reflects the absolute authority of the Pharaoh, who, in times of crisis, could enact such sweeping changes, especially when the populace was utterly dependent on him for survival. The exception for the priests' land (Genesis 47:22) highlights their unique, privileged status in Egyptian society, often supported directly by the crown or through their own landholdings.
  • Key Themes: Genesis 47:21 contributes significantly to several key themes in the broader narrative. The most prominent is Divine Providence, as God uses Joseph's wisdom and the dire circumstances of the famine to preserve not only Egypt but also the nascent nation of Israel, ensuring their survival and growth in Goshen (Genesis 47:27). Another theme is Wisdom in Leadership, exemplified by Joseph's strategic foresight and administrative genius in managing an unprecedented national crisis. His policies, though leading to the Centralization of Power under Pharaoh, were presented as pragmatic solutions for survival. This also highlights the theme of Absolute Dependence, as the Egyptian people, stripped of their assets, became entirely reliant on the crown for their very existence. This dependence, born out of desperation, foreshadows the later Servitude of the Israelites in Egypt, though under very different circumstances and motivations (Exodus 1:8-14).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • people (Hebrew, ʻam', H5971): This word refers to a collective unit, a congregated group, specifically "a people" or "nation." In this context, it emphasizes the entire populace of Egypt, indicating the widespread impact of Joseph's policy on the general citizenry, not just a select few.
  • removed (Hebrew, ʻâbar', H5674): This primitive root means "to cross over" or "to pass over," and is used widely for any transition, including "to remove." Here, it signifies a physical relocation, a movement of the populace from their previous scattered dwellings to new, centralized locations. While the word itself denotes movement, the context of the famine and the people's prior surrender of assets implies a significant, enforced transition in their social and economic status.
  • cities (Hebrew, ʻîyr', H5892): This term denotes a "city" or "town," a place typically guarded or watched. The relocation of the people to cities implies a strategic consolidation, moving them from rural, dispersed settlements into more organized and controllable urban centers. This facilitated the distribution of food and the administration of Pharaoh's newly acquired lands.

Verse Breakdown

  • "And as for the people,": This opening phrase sets the focus squarely on the general populace of Egypt, highlighting that the subsequent action pertains to the vast majority of the population who had, out of desperation, surrendered all their possessions to Pharaoh.
  • "he removed them to cities": This is the core action of the verse. "He" refers to Joseph, acting on behalf of Pharaoh. The "removal" signifies a forced relocation from their traditional, often rural, dwellings to urban centers. This was a strategic move to centralize the population, making the distribution of grain more efficient and consolidating Pharaoh's control over both the people and the land they would now cultivate as tenants.
  • "from [one] end of the borders of Egypt even to the [other] end thereof.": This phrase emphasizes the comprehensive nature of Joseph's policy. It was not a localized measure but a sweeping, nationwide reorganization. The "borders of Egypt" (gᵉbûwl) signifies the geographical limits of the kingdom, indicating that this policy was implemented uniformly across the entire land, from its furthest reaches to its center, ensuring total administrative control.

Literary Devices

The verse employs Hyperbole to emphasize the scope of Joseph's policy, stating that people were moved "from one end of the borders of Egypt even to the other end thereof." While not every single person was literally moved to a city, this phrase effectively conveys the comprehensive and nationwide nature of the relocation. Furthermore, the action described serves as Symbolism for the absolute consolidation of power under Pharaoh. The physical movement of the people to cities symbolizes their complete surrender of autonomy and their new, dependent status as tenants of the crown. It also functions as Foreshadowing of the later, more severe servitude that the Israelites would experience in Egypt, illustrating how a crisis can fundamentally alter societal structures and lead to widespread subjugation, even if initially for survival.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joseph's policy, while pragmatic and effective in saving lives during the famine, also reveals a profound theological truth about human dependence and divine sovereignty. The Egyptians' complete surrender of their assets and freedom to Pharaoh for survival serves as a powerful illustration of humanity's ultimate dependence on God for all provision, life, and salvation. God, in His infinite wisdom, orchestrated these events, using Joseph's administrative genius and the dire circumstances to preserve a remnant of humanity and, crucially, to safeguard the burgeoning nation of Israel, setting the stage for their future growth and deliverance. This demonstrates God's ability to work through secular authorities and challenging situations to achieve His redemptive purposes, even when human actions lead to significant shifts in power and social structure.

REFLECTION AND APPLICATION

Genesis 47:21 offers a stark look at leadership during extreme crisis and the profound impact of socio-economic policies on a populace. It challenges us to consider the ethical dimensions of power when survival is at stake, and how human ingenuity, even when divinely inspired, can lead to both preservation and profound shifts in societal structures. For contemporary believers, this passage invites reflection on our own levels of dependence—on earthly systems, wealth, or human leaders—versus our ultimate reliance on God. It reminds us that God's providence often works through complex human circumstances, using individuals like Joseph to enact His larger plan, even when those plans involve difficult transitions or the consolidation of power. We are called to discern God's hand in the midst of societal upheaval and to trust in His sovereign care, recognizing that true security and provision come from Him alone, not from any earthly system or ruler, no matter how wise or powerful.

Questions for Reflection

  • How does Joseph's administrative policy in this verse reflect both his wisdom and the desperate circumstances of the famine?
  • In what ways does this account challenge our understanding of "freedom" and "dependence," especially in times of crisis?
  • How can we discern God's sovereign hand at work in complex socio-economic or political events in our own time?

FAQ

Was Joseph's policy of relocating the people ethical?

Answer: From a purely humanitarian perspective in a time of severe famine, Joseph's policy ensured the survival of the populace. The people willingly exchanged their assets and freedom of movement for food, as they had no other means of survival. While it led to a significant centralization of power under Pharaoh and a form of servitude, it prevented widespread death. The Bible presents it as a pragmatic and effective solution to an unprecedented crisis, not explicitly condemning it as unethical, but rather highlighting Joseph's wisdom and God's providential hand in preserving life. This action ultimately solidified Pharaoh's control, as seen in the subsequent establishment of the "law of the fifth part" (Genesis 47:26).

What was the primary purpose of moving the people to cities?

Answer: Moving the people to cities served several critical purposes during the famine. Firstly, it allowed for more efficient and equitable distribution of grain from Pharaoh's centralized storehouses, as people were concentrated rather than scattered across the land. Secondly, it facilitated the administration of the vast tracts of land newly acquired by the crown, making it easier to manage agricultural production and collect the future tax. Thirdly, it solidified Pharaoh's control by physically centralizing the population under direct royal oversight, reinforcing the new societal structure where the people were tenants of the crown.

How did this policy affect the Israelite family, who were also in Egypt?

Answer: The Israelite family, residing in the fertile land of Goshen, was largely exempt from these specific policies. Joseph, as Pharaoh's chief administrator, ensured that his family was settled in a distinct and productive region (Genesis 47:11-12), allowing them to flourish and remain separate from the direct impact of the Egyptian societal restructuring. Genesis 47:27 explicitly states that "Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly," highlighting their unique and protected status.

What was the "law of the fifth part" mentioned in connection with this event?

Answer: The "law of the fifth part" (Genesis 47:26) was a decree established by Joseph following the famine. It stipulated that after the famine, the people, now farming Pharaoh's land as tenants, would give one-fifth (20%) of their produce to Pharaoh as a tax. This became a lasting law in Egypt, cementing Pharaoh's ownership of the land and establishing a permanent revenue stream for the crown, stemming directly from the socio-economic changes brought about by Joseph's famine administration. The priests' land was notably exempt from this tax (Genesis 47:22).

CHRIST-CENTERED FULFILLMENT

Joseph, in his extraordinary role as savior and provider for Egypt and his own family during the devastating famine, serves as a profound type of Christ. Just as Joseph, through his God-given wisdom and his journey through suffering (imprisonment, separation from family), became the means of preserving physical life and bringing all people under the authority of Pharaoh for their survival, so too does Christ, through His ultimate wisdom and sacrificial suffering on the cross, become the ultimate provider and sustainer of eternal life. Through Christ, we find true spiritual sustenance and deliverance from the famine of sin and death, no longer enslaved by the curse but made willing servants of the King of kings, whose reign is one of perfect grace, righteousness, and eternal provision (John 6:35). He is the true Bread of Life who came down from heaven to give life to the world (John 6:51), and all who come to Him will never hunger or thirst again (John 6:35). Just as Joseph centralized power under Pharaoh, Christ gathers all who believe under His glorious and benevolent kingship, offering a dominion far surpassing any earthly ruler's, leading to true freedom and abundant life (Colossians 1:13-14).

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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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Origen of AlexandriaAD 253
HOMILIES ON GENESIS 16.2
If, therefore, we understand these words spiritually concerning the bondage of the Egyptians, we recognize that to serve the Egyptians is nothing other than to become submissive to carnal vices and to be subjected to demons. At any rate, no necessity coming from without forces anyone into this state. Rather, the sluggishness of the soul and the lust and pleasure of the body overcome each one. The soul, by its own carelessness, subjects itself to this. But one who bears a concern for the freedom of the soul and improves the dignity of his mind with thoughts pertaining to heaven belongs to the children of Israel. Although he may be “violently” oppressed for a time, nevertheless he does not lose his freedom forever. For our Savior also, discussing freedom and bondage in the Gospel, speaks thus: “Everyone,” he says, “who sins, is a servant of sin.” And again he says, “If you continue in my word, you shall know the truth, and the truth shall make you free.”
Origen of AlexandriaAD 253
HOMILIES ON GENESIS 16.1
According to the trustworthiness of Scripture, no Egyptian was free. For “Pharaoh reduced the people to slavery to himself,” nor did he leave anyone free within the borders of the Egyptians, but freedom was taken away in all the land of Egypt. And perhaps for this reason it is written, “I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage.” Egypt, therefore, became the house of bondage and, what is more unfortunate, of voluntary bondage.For although it is related of the Hebrews that they were reduced to bondage and that, freedom having been snatched away, they bore the yoke of tyranny, nevertheless they are said to have been brought to this state “violently.” For it is written, “The Egyptians abhorred the children of Israel, and with might the Egyptians violently oppressed the sons of Israel and afflicted their life with hard works in mud and brick, and with all the works which were in the plains, in all of which they reduced them to bondage by force.” Notice carefully, therefore, how the Hebrews are recorded to have been reduced to bondage “violently.” There was a natural freedom in them which was not wrenched away from them easily or by some deception but by force.
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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