TRV
Translation
King James Version
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.
Complete Jewish Bible
They replied, "You have saved our lives! So if it pleases my lord, we will be Pharaoh's slaves."
Berean Standard Bible
“You have saved our lives,” they said. “We have found favor in our lord’s eyes, and we will be Pharaoh’s servants.”
American Standard Version
And they said, Thou hast saved our lives: let us find favor in the sight of my lord, and we will be Pharaoh’s servants.
World English Bible Messianic
They said, “You have saved our lives! Let us find favor in the sight of my lord, and we will be Pharaoh’s servants.”
Geneva Bible (1599)
Then they answered, Thou hast saued our liues: let vs finde grace in the sight of my Lord, and we will be Pharaohs seruants.
Young's Literal Translation
And they say, `Thou hast revived us; we find grace in the eyes of my lord, and have been servants to Pharaoh;'
See on the biblical-era map
In the KJVVerse 1,446 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying Genesis 47:25 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 47:25 encapsulates the profound gratitude and willing submission of the Egyptian populace to Pharaoh, mediated by Joseph, for preserving their lives during the devastating famine. Having exhausted all their resources—money, livestock, and finally their land—they acknowledge Pharaoh as their savior and accept a new socio-economic order, becoming his servants and tenants who would perpetually render a fifth of their produce to the crown. This moment solidifies a significant shift in Egyptian society, centralizing power and land ownership under the monarchy in exchange for survival.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound meaning. Hyperbole is evident in the declaration, "Thou hast saved our lives," as it emphasizes the extreme nature of the famine and the life-or-death stakes involved, even though their lives were not literally "lost" but on the brink of perishing. The Irony lies in the fact that their physical salvation came at the cost of their economic independence and land ownership, highlighting a complex exchange of freedom for survival. There is also a strong element of Gratitude expressed, serving as a powerful emotional response to their deliverance. Furthermore, the phrase "find grace in the sight of my lord" functions as a Plea or supplication, underscoring their humble and dependent posture before Pharaoh, who is now their sovereign and provider.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 47:25 offers a powerful glimpse into the interplay of divine providence, human agency, and the nature of dependence. The Egyptians' profound gratitude for the preservation of their lives, even at the cost of their land and independence, serves as a poignant reminder that life itself is the ultimate gift, and all material possessions are secondary. This narrative illustrates God's sovereign hand working through human instruments (Joseph and Pharaoh) to preserve not only the chosen family of Jacob but also an entire nation, demonstrating His universal care and ability to turn crisis into a means of sustenance. The willing submission of the people to Pharaoh, acknowledging his life-giving role, foreshadows a deeper spiritual truth: our ultimate dependence on God for all things, including life, sustenance, and salvation.
REFLECTION AND APPLICATION
Genesis 47:25 provides enduring insights into human nature, divine providence, and the dynamics of dependence. The Egyptians' overwhelming gratitude for the preservation of their lives, even when it meant surrendering their independence and possessions, challenges us to cultivate a profound sense of thankfulness for the fundamental gift of life and basic necessities, especially amidst personal or societal difficulties. This narrative powerfully reminds us that God's providence often works through unexpected channels and even through severe crises to accomplish His purposes of preservation and sustenance. It prompts us to consider our own sources of security and provision: do we place our ultimate trust in our possessions, our independence, or our own efforts, or do we acknowledge our fundamental dependence on God's grace and provision? The Egyptians' willing submission to Pharaoh as "servants" can serve as a spiritual parallel to our call to acknowledge God's ultimate ownership of all things and our role as faithful stewards of what He has entrusted to us, living in humble dependence on His sovereign care rather than relying solely on our own resources.
Questions for Reflection
FAQ
What kind of "servants" did the Egyptians become under Joseph's policy?
Answer: The Hebrew word 'ebed (H5650), translated as "servants" in Genesis 47:25, does not imply chattel slavery, where people are property to be bought and sold. Instead, it describes their new status as subjects or tenants bound by tribute and labor to Pharaoh. They became a populace whose land was now owned by the crown, and in return for their lives and the right to cultivate the land, they were obligated to give a fifth (20%) of their produce to Pharaoh. This was a form of economic and social restructuring, transforming independent landowners into state-dependent subjects.
Was Joseph's policy fair or exploitative?
Answer: From the perspective of the people in Genesis 47:25, it was seen as a life-saving measure, not exploitation. They willingly gave up their money, livestock, and land because the alternative was certain starvation. Joseph's policy, while centralizing power and wealth under Pharaoh, also ensured the survival of the entire population during an unprecedented and devastating famine. It was a pragmatic and effective solution to a catastrophic crisis, designed to preserve life, which the people themselves acknowledged with profound gratitude. It prevented societal collapse and widespread death.
How does this system of land ownership in Egypt compare to God's law for Israel?
Answer: The system established in Egypt, where all land (except that of the priests) became Pharaoh's property, stands in stark contrast to God's law for Israel. In Israel, God declared Himself the ultimate owner of the land (Leviticus 25:23), and the land was to be distributed among the tribes and families as an inheritance, not owned by the king. Provisions like the Year of Jubilee (Leviticus 25:10) ensured that land would revert to its original families every 50 years, preventing permanent accumulation of wealth and power and promoting a more equitable distribution. This reflected God's ultimate sovereignty and His provision for His people, emphasizing their direct dependence on Him rather than on a human monarch for their land and livelihood.
CHRIST-CENTERED FULFILLMENT
The narrative of Joseph, culminating in the Egyptians' grateful submission in Genesis 47:25, powerfully foreshadows the redemptive work of Christ. Joseph, as a wise and compassionate savior who provides life-sustaining bread during a time of famine, serves as a profound type of Christ, the true "Bread of Life" who offers eternal sustenance to a world perishing in spiritual famine (John 6:35). Just as the Egyptians willingly surrendered their possessions and independence for the preservation of their physical lives, recognizing Joseph as their deliverer, so too are believers called to surrender their lives and trust in Christ for salvation, acknowledging Him as their ultimate Lord and Savior (Romans 10:9). The "grace" sought by the Egyptians from their earthly lord finds its ultimate fulfillment in the boundless and unmerited grace freely offered by Christ, through whom we receive not just physical life, but eternal life and a new status as children and beloved servants of the Most High God (Ephesians 2:8-9; Romans 6:22). In Christ, our deepest needs are met, and our ultimate security is found not in earthly possessions or independence, but in humble dependence on Him.