TRV
Translation
King James Version
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.
Complete Jewish Bible
Only the priests' land did he not acquire, because the priests were entitled to provisions from Pharaoh, and they ate from what Pharaoh provided them; therefore they did not sell their land.
Berean Standard Bible
However, he did not acquire the priests’ portion of the land, for it had been given to them by Pharaoh. They ate the rations that Pharaoh supplied; so they did not sell their land.
American Standard Version
Only the land of the priests bought he not: for the priests had a portion from Pharaoh, and did eat their portion which Pharaoh gave them; wherefore they sold not their land.
World English Bible Messianic
Only he didn’t buy the land of the priests, for the priests had a portion from Pharaoh, and ate their portion which Pharaoh gave them. That is why they didn’t sell their land.
Geneva Bible (1599)
Onely the lande of the Priestes bought he not: for the Priestes had an ordinarie of Pharaoh, and they did eate their ordinarie, which Pharaoh gaue them: wherefore they solde not their grounde.
Young's Literal Translation
Only the ground of the priests he hath not bought, for the priests have a portion from Pharaoh, and they have eaten their portion which Pharaoh hath given to them, therefore they have not sold their ground.
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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 47:22 presents a pivotal exception within Joseph's sweeping land reforms in Egypt, detailing that the land belonging to the priesthood was not acquired by Pharaoh. This unique exemption stemmed from a pre-existing royal decree that provided the priests with a fixed, regular allowance directly from Pharaoh, ensuring their sustenance and negating any necessity for them to sell their property during the severe famine. This provision underscores the priests' esteemed and privileged position within the ancient Egyptian social and political hierarchy, a status prudently acknowledged and maintained by Joseph's administration.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 47:22 states, "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." This verse provides a critical lens into the socio-economic fabric of ancient Egypt and the nuanced application of Joseph's famine policy.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Contrast to highlight the unique position of the priests. The general populace is depicted as selling all their land out of desperation, creating a stark contrast with the priests who retain their property due to royal provision. This contrast emphasizes the priests' elevated status and the pharaoh's strategic support for this powerful class. There is also an element of Exemption, where the priests are explicitly set apart from the common experience of the famine, underscoring their societal privilege. Furthermore, the verse functions as a Parenthetical Insight, providing crucial background information about Egyptian society that explains Joseph's administrative choices and adds depth to the narrative of the famine's impact.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while describing a specific historical detail within a pagan context, offers profound insights into divine providence, the nature of provision, and the wisdom of governance. It demonstrates that God's overarching plan for His people, Israel, could unfold even amidst the intricate political and economic structures of a foreign empire. Joseph, guided by God's wisdom, navigated these realities, and the exemption of the priests' land serves as a testament to the established order that even a powerful administrator chose to respect. The principle of dedicated provision for those in religious service, though applied differently, finds echoes in God's later arrangements for His own people.
REFLECTION AND APPLICATION
Genesis 47:22 offers a fascinating glimpse into the socio-economic realities of ancient Egypt and Joseph's sagacious leadership. For the contemporary believer, it serves as a powerful reminder of God's overarching sovereignty, demonstrating how His purposes can be advanced even through the actions of secular leaders within pagan societies. Joseph's wisdom in respecting established institutions, even while implementing radical change, provides a timeless lesson in governance and the importance of prudence in leadership. Moreover, the verse implicitly invites reflection on the concept of provision for those dedicated to spiritual service. While the Egyptian priests served false gods, the principle of their guaranteed sustenance highlights a universal recognition that those consecrated to sacred duties require distinct support. This historical account encourages us to consider how God provides for His servants today, often through the generosity of His people, and to appreciate the diverse ways His hand is at work throughout history, shaping circumstances to fulfill His redemptive plan.
Questions for Reflection
FAQ
Why were the Egyptian priests exempt from selling their land during the famine?
Answer: The priests were exempt because Pharaoh had already provided them with a fixed, regular allowance or "portion" (Hebrew: chôq) for their sustenance. This was an established decree that ensured their livelihood, meaning they had no economic necessity to sell their property, unlike the rest of the Egyptian populace who were driven by hunger to relinquish their lands. This highlights their privileged and essential status within Egyptian society, which Joseph prudently respected.
Does Genesis 47:22 imply an endorsement of state-sponsored religion?
Answer: While Genesis 47:22 describes the historical reality of state-supported religion in ancient Egypt, it does not inherently endorse this model as a universal principle or for God's people. The verse is an observation of Joseph's pragmatic administration within the existing societal framework, which included a powerful and state-funded priesthood. The Bible later presents a different model for Israel's priesthood, where their support came from tithes and offerings from the people, emphasizing their reliance on God's direct provision through His covenant community rather than direct land ownership or state funding. This distinction is crucial for understanding the biblical perspective on the support of religious service, as seen in passages like Numbers 18:20-24.
CHRIST-CENTERED FULFILLMENT
While Genesis 47:22 details an earthly arrangement for pagan priests, it subtly points to the profound and perfect provision found in Christ, our ultimate High Priest. Unlike the Egyptian priests who relied on an earthly king's decree and land for their sustenance, Jesus, our great High Priest, requires no earthly inheritance or portion, for His "portion" is God Himself, and His sustenance comes from perfectly doing the Father's will. He is the one who truly provides for His people, not through land ownership or state decrees, but through His atoning sacrifice on the cross, which secures an eternal inheritance for all who believe, as highlighted in Hebrews 9:11-12. His kingdom operates on principles of divine grace and spiritual inheritance, far surpassing any earthly arrangement. Through Christ, we receive not a temporary portion of food or land, but the spiritual sustenance of His Word and Spirit, and the promise of eternal life, fulfilling the ultimate need of humanity for true belonging and everlasting provision, as He declares in John 6:35. He is the one who gives us "living water" that we may never thirst again (John 4:14), a far greater provision than any earthly king could offer.