Genesis 47:26

Translation
King James Version
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.
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KJV (with Strong's)
And Joseph H3130 made H7760 it a law H2706 over the land H127 of Egypt H4714 unto this day H3117, that Pharaoh H6547 should have the fifth H2569 part; except H7535 the land H127 of the priests H3548 only, which became not Pharaoh's H6547.
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Complete Jewish Bible
Yosef made it a law for the country of Egypt, valid to this day, that Pharaoh should have twenty percent. Only the property belonging to the priests did not become Pharaoh's.
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Berean Standard Bible
So Joseph established a law that a fifth of the produce belongs to Pharaoh, and it is in effect in the land of Egypt to this day. Only the priests’ land does not belong to Pharaoh.
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American Standard Version
And Joseph made it a statute concerning the land of Egypt unto this day, that Pharaoh should have the fifth; only the land of the priests alone became not Pharaoh’s.
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World English Bible Messianic
Joseph made it a statute concerning the land of Egypt to this day, that Pharaoh should have the fifth. Only the land of the priests alone didn’t become Pharaoh’s.
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Geneva Bible (1599)
Then Ioseph made it a lawe ouer the land of Egypt vnto this day, that Pharaoh should haue the fift part, except the land of the priests only, which was not Pharaohs.
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Young's Literal Translation
and Joseph setteth it for a statute unto this day, concerning the ground of Egypt, that Pharaoh hath a fifth; only the ground of the priests alone hath not become Pharaoh's.
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See also
Genesis 47:22Ezekiel 7:24
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In the KJVVerse 1,447 of 31,102

Study This Verse

SUMMARY

Genesis 47:26 concludes the narrative of Joseph's famine administration in Egypt, establishing a lasting legal precedent that mandated a perpetual one-fifth (20%) tax on all agricultural produce for Pharaoh. This system, which endured "unto this day," solidified royal power and ensured continuous revenue, with the significant exception of the land belonging to the priests, which remained independent of royal ownership and taxation.

CONTEXT

  • Literary Context: This verse serves as the culmination of Joseph's profound economic and social reforms during the final years of the seven-year famine, as detailed in Genesis 47:13-25. Following the initial sale of money, livestock, and eventually the people themselves into servitude, the Egyptians, in their desperation, sold their land to Pharaoh in exchange for food. Joseph, acting as Pharaoh's chief administrator, then implemented a new system: he returned the land to the people as tenants, providing them with seed, but instituted a perpetual tax of twenty percent of their harvest to the crown. This verse summarizes the enduring nature of this policy, solidifying Pharaoh's absolute ownership of the land and the people's new status as royal tenants. It marks the conclusion of Joseph's administrative brilliance and sets the stage for the growth of the Israelite family in Goshen, as described in Genesis 47:27.
  • Historical & Cultural Context: Ancient Egypt was a highly centralized agrarian society, with the Pharaoh at its apex, considered a divine king. Land ownership was intrinsically linked to power and sustenance. The famine described in Genesis was a catastrophic event that threatened the very fabric of Egyptian society. Joseph's policies, while seemingly harsh by modern standards, were a pragmatic response to an unprecedented crisis, designed to preserve life and consolidate power. The concept of a land tax was common in ancient Near Eastern empires, but Joseph's implementation of a uniform 20% tax, coupled with the state's ownership of all land, represented a significant restructuring. The exemption of the priests' land highlights their unique and powerful position in Egyptian society; they were a distinct class, often supported directly by the crown (Genesis 47:22), and their religious authority was intertwined with the stability of the state.
  • Key Themes: Genesis 47:26 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It underscores the theme of Divine Providence, as God's wisdom, granted to Joseph (Genesis 41:39), is the ultimate source of the policies that save Egypt and, crucially, preserve the nascent nation of Israel. The verse also highlights Joseph's Exemplary Leadership and Stewardship, demonstrating his administrative foresight and ability to manage a national crisis with profound long-term implications. Furthermore, it illustrates the Centralization of Power in ancient monarchies, showcasing how economic control over land and resources can consolidate royal authority. Finally, the specific exemption for the priests emphasizes the Distinction of Sacred Institutions within secular governance, a concept that recurs throughout the Old Testament, such as in the special provisions for the Levites in Numbers 18.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • law (Hebrew, chôq', H2706): Meaning an enactment, appointment, decree, or statute. This term signifies a formal, binding ordinance established by authority. In this context, it emphasizes that Joseph's economic policy was not a temporary measure but a permanent legal framework, transforming the socio-economic structure of Egypt under Pharaoh's absolute rule. It speaks to the enduring nature and official status of the new land tenure system.
  • fifth (Hebrew, chômesh', H2569): Referring specifically to a fifth part or a fifth tax. This precise numerical designation highlights the specific economic burden placed upon the populace—a 20% share of their agricultural produce. It was a substantial portion, yet it was the condition under which the people regained access to their land and livelihood, transforming them from landowners into royal tenants. This tax became the primary source of revenue for the Pharaoh's treasury.
  • unto this day (Hebrew, yôwm', H3117): Meaning a day, often used figuratively for a space of time or perpetually. This phrase is a common literary device in the Old Testament, indicating the enduring impact and historical continuity of an event or custom. Here, it validates the historical account by asserting that Joseph's land policy remained in effect for a significant period after his time, potentially even up to the time the book of Genesis was compiled or transmitted, underscoring its profound and lasting restructuring of Egyptian society and economy.

Verse Breakdown

  • "And Joseph made it a law over the land of Egypt unto this day,": This clause establishes Joseph's pivotal role as the architect of a new, enduring legal and economic system for the entire nation of Egypt. Empowered by Pharaoh, Joseph's administrative genius is highlighted as he institutes a permanent policy, not merely a temporary famine relief measure. The phrase "unto this day" underscores the long-lasting impact and historical validation of this decree, indicating its continued relevance for generations beyond Joseph's immediate time.
  • "that Pharaoh should have the fifth [part];": This specifies the core of the new law: a mandatory 20% tax on all agricultural produce. This "fifth part" (Hebrew: chomesh) was the condition for the people to receive seed and cultivate the land, effectively making them tenants of Pharaoh. This policy centralized land ownership and economic power under the crown, ensuring a steady and substantial revenue stream for the royal treasury, crucial for national stability and future prosperity after the famine.
  • "except the land of the priests only, [which] became not Pharaoh's.": This crucial exception highlights the unique and privileged status of the priestly class in ancient Egyptian society. The priests were distinct from the general populace; they were already supported directly by Pharaoh, receiving their provisions from the royal stores (Genesis 47:22). Therefore, their land was exempt from the new tax and remained their private property, signifying their distinct religious and social standing, their close ties to the royal household, and their vital role in the religious life of Egypt, which Pharaoh respected and maintained.

Literary Devices

The verse employs several literary devices to convey its significant message. The primary device is the Legal Edict itself, presented as a concise, declarative statement that formalizes a new societal structure. This direct, authoritative language emphasizes the finality and binding nature of Joseph's decree. The phrase "unto this day" functions as a Historical Marker, lending authenticity and enduring relevance to the narrative by asserting the long-term impact of Joseph's policy, implying its continued existence at the time of the text's composition. Finally, the verse utilizes Contrast by explicitly distinguishing the general populace, who became tenants subject to the tax, from the priestly class, who retained their land and exemption. This contrast highlights the unique social hierarchy and the special status afforded to religious institutions in ancient Egypt.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 47:26 offers profound insights into the interplay of divine providence, human leadership, and societal structure. Joseph's actions, though seemingly purely economic and political, are deeply rooted in God's overarching plan to preserve life and prepare for the future growth of Jacob's family. God's wisdom, granted to Joseph, enabled him to implement policies that saved Egypt and, by extension, the nascent nation of Israel. This passage exemplifies how God works through human leaders and even secular governmental structures to achieve His divine purposes, guiding events to fulfill His ultimate plan for His people. The centralization of power under Pharaoh, while a human construct, ultimately served God's purpose in providing a stable environment for the Israelites to multiply before their eventual exodus.

REFLECTION AND APPLICATION

Genesis 47:26 offers profound insights into the interplay of leadership, economics, and divine purpose. Joseph's example teaches us about the critical importance of wise and just stewardship, especially when entrusted with the well-being of others during times of crisis. It highlights how governmental policies can profoundly shape a society's structure and future, underscoring the need for equitable and sustainable frameworks that balance the needs of the state with the welfare of its citizens. While Joseph's policy centralized power, it also provided a pathway to recovery and stability for a nation devastated by famine. For believers today, this passage reminds us that even in complex political and economic situations, God remains sovereign, orchestrating human events and using various agents to accomplish His overarching plans, often for the preservation and flourishing of His people. We are called to be wise stewards of the resources and influence God has given us, seeking the good of our communities and trusting in God's ultimate provision.

Questions for Reflection

  • How does Joseph's administrative foresight in this passage challenge or affirm your understanding of wise leadership in times of crisis?
  • In what ways can we, as individuals or communities, apply the principles of responsible stewardship and long-term planning demonstrated by Joseph?
  • How does the concept of God working through secular systems and leaders (like Pharaoh and Joseph) impact your view of divine sovereignty in the world today?

FAQ

Why was the tax exactly one-fifth (20%)?

Answer: The "fifth part" (Hebrew: chomesh) was likely chosen by Joseph as a significant yet sustainable portion of the harvest. It was substantial enough to provide consistent revenue for Pharaoh and rebuild the national granaries, but not so burdensome as to stifle the people's ability to recover and thrive. It represented a fair exchange for the land and seed provided by Pharaoh during the famine, establishing a new economic covenant between the crown and its subjects. This percentage would have allowed the state to accumulate wealth and resources while still leaving the majority of the produce for the sustenance and economic recovery of the populace, striking a balance between royal power and societal welfare, a testament to Joseph's administrative wisdom as seen throughout Genesis 41.

Why were the priests exempt from this land tax?

Answer: The priests were exempt because Pharaoh already provided for them directly from the royal stores, as mentioned in Genesis 47:22. Their livelihood was secured by the crown, indicating their unique and privileged position within Egyptian society. This exemption also reflects the respect and importance given to religious institutions in ancient Egypt, ensuring their stability and preventing them from becoming economically dependent on the general populace or subject to the same land-based taxation. Their sacred status and direct support from the crown meant they operated under a different economic model, one that preserved their distinct role in the kingdom.

What does "unto this day" imply about Joseph's law?

Answer: The phrase "unto this day" signifies the enduring and lasting impact of Joseph's economic policy. It suggests that the law requiring a one-fifth tax on agricultural produce, with the exception of priestly lands, remained in effect for a considerable period after Joseph's time, possibly even up to the time the book of Genesis was written. This highlights the profound and permanent restructuring of Egyptian society and economy that Joseph orchestrated, demonstrating the long-term consequences of his famine management and the stability it brought to the kingdom. It serves as a historical marker, validating the historical accuracy and lasting significance of the events described.

CHRIST-CENTERED FULFILLMENT

Joseph, in his role as a wise and provident ruler who saves a nation from death and establishes a new order, serves as a powerful type of Christ. Just as Joseph, through his God-given wisdom, provided sustenance and established a new covenant with the people of Egypt, transforming their relationship with the land and the king, so too does Christ, the ultimate King and Provider, offer salvation and establish a new covenant with humanity. He is the true "Bread of Life" who came down from heaven to provide spiritual sustenance, rescuing us from the famine of sin and death (John 6:35). Through His ultimate sacrifice on the cross, Christ reclaims us as His own, establishing a new kingdom where we are His subjects, bought with a price (1 Corinthians 6:19-20). We owe Him not a material "fifth part," but our whole being, our lives, and our worship, in gratitude for His ultimate provision and redemption through the new and better covenant He mediates (Hebrews 8:6). As the supreme Lord, to whom "every knee should bow" (Philippians 2:9-11), Christ establishes a spiritual economy of grace that transcends all earthly systems, securing for us an eternal inheritance.

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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 16.5
Indeed, do you wish to know what the difference is between the priests of God and the priests of Pharaoh? Pharaoh grants lands to his priests. The Lord, on the other hand, does not grant his priests a portion in the land but says to them: “I am your portion.” You, therefore, who read these words, observe all the priests of the Lord and notice what difference there is between the priests, lest perhaps they who have a portion in the land and have time for earthly cares and pursuits may appear not so much to be priests of the Lord as priests of Pharaoh. For it is Pharaoh who wishes his priests to have possessions of lands and to work at the cultivation of the soil, not of the soul; to give attention to the fields and not to the law. But let us hear what Christ our Lord admonishes his priests: “He who has not renounced all he possesses,” he says, “cannot be my disciple.”33I tremble when I speak these words. For I myself am my own, I say, my own accuser first of all. I utter my own condemnations. For Christ denies that that person whom he has seen possessing anything and that one who does not “renounce all that he possesses” is his disciple. And what do we do? How do we, who not only do not renounce these things which we possess but also wish to acquire those things which we never had before we came to Christ, either read these words ourselves or explain them to people? For since conscience rebukes us, are we able to hide and not bring forth the words that are written? I do not wish to be guilty of a double crime. I admit, and I admit openly to the people who are listening, that these things are written, although I know that I have not yet fulfilled them. But warned from this, let us, at least, hasten to fulfill them, let us hasten to pass over from the priests of Pharaoh, who have an earthly possession, to the priests of the Lord, who have no portion in the earth, whose “portion” is “the Lord.”
John ChrysostomAD 407
HOMILIES ON GENESIS 65.15-16
Let people of today take heed of the extent of the privilege enjoyed in antiquity by priests serving idols and learn a lesson to show at least equal regard for those entrusted with the service of the God of all.… You see, it is not for [the priest’s] sake that you ought take pains but for him who is the object of the priest’s service, and so you will gain reward from him in generous measure. Hence Jesus also said, “When you do it to one of these, you do it to me,” and, “Whoever receives a prophet in the name of a prophet will receive a prophet’s reward.” … As the respect shown for their sake wins us much confidence (he takes to himself, you see, what is done to his servants), so too neglect of them brings upon us heavy condemnation from above. I mean, as he takes to himself respect for them, so too contempt of them.Realizing this, let us never neglect attention to the priests of God. I say this not to set such store by them as by your love, and out of a wish for you to be advantaged in every way. What do you give, after all, that is so valuable as what you receive from the Lord? Yet, in return for that token that is expended in the present life, you gain undying reward and blessings beyond telling. With this in mind, let us hasten to render such services, considering not the expense but the gain and the favor arising from this action. If, for example, we had in view some friend of a person highly placed in this world’s honors and went out of our way to give him every attention, in the belief that what was done to him redounded to the credit of his patron and that when this was communicated to the latter it would cause us to enjoy greater favor with him, all the more should this be true of the Lord of all. I mean, if a person shows some friendliness and compassion for some chance acquaintance lying abjectly in a public place, the Lord takes his actions as done to himself and promises to bring into the kingdom those who do any good to such people and to say, “Come, you whom my Father has blessed, because I was hungry and you gave me something to eat.” So much more if anyone renders a service to those afflicted for God’s sake and carrying the dignity of priesthood, he will not simply enjoy a reward of these proportions but many times more abundant, since the loving God generously surpasses without fail what we do.
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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