So Joseph bought all the land of Egypt for Pharaoh, for every man of the Egyptians sold his field, because the famine was severe on them, and the land became Pharaoh’s. 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. 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. Then Joseph said to the people, “Behold, I have bought you and your land today for Pharaoh. Behold, here is seed for you, and you shall sow the land. It will happen at the harvests, that you shall give a fifth to Pharaoh, and four parts will be your own, for seed of the field, for your food, for them of your households, and for food for your little ones.”
They said, “You have saved our lives! Let us find favor in the sight of my lord, and we will be Pharaoh’s servants.”
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.
John Calvin 1540 · Public Domain On vv20–23 20. And Joseph bought all the land. Any one…
20. And Joseph bought all the land. Any one might suppose it to be the height of cruel and inexplicable avarice, that Joseph should take away from the miserable husband men, the very fields, by the produce of which they nourished the kingdom. But I have before showed, that unless every kind of purchase is to be condemned, there is no reason why Joseph should be blamed. If any one should say that he abused their penury; this alone would suffice for his excuse, that no wiles of his, no circumvention, no force, no threats, had reduced the Egyptians to this necessity. He transacted the king’s business with equal fidelity and industry; and fulfilled the duties of his office, without resorting to violent edicts. When the famine became urgent, it was lawful to expose wheat to sale, as well to the rich as to the poor: afterwards it was not less lawful to buy the cattle; and now, at last, why should it not be lawful to acquire the land for the king, at a just price? To this may be added, that he extorted nothing, but entered into treaty with them, at their own request. I confess, indeed, that it is not right to take whatever may be offered without discrimination: for if severe necessity presses, then he who wishes, by all means, to escape it, will submit to hard conditions. Therefore, when any one thus invites us, to defraud him, we are not, by his necessities, rendered excusable. But I do not defend Joseph, on this sole ground, that the Egyptians voluntarily offered him their lands, as men who were ready to purchase life, at any price; but I say, this ought also to be considered, that he acted with equity, even though he left them nothing. The terms would have been more severe, if they themselves had been consigned to perpetual slavery; but he now concedes to them personal liberty, and only covenants for their fields, which, perhaps, the greater part of the people had bought from the poor. If he had stripped of their clothing those whom he was feeding with corn, this would have been to put them indirectly and slowly to death. For what difference does it make, whether I compel a man to die by hunger or by cold? But Joseph so succors the Egyptians, that in future they should be free, and should be able to obtain a moderate subsistence by their labor. For though they might have to change their abode, yet they are all made stewards of the king: and Joseph restores to them, not only the lands, but the implements which he had bought. Whence it appears that he had used what clemency he was able, in order to relieve them. Meanwhile, let those who are too intent on wealth beware lest they should falsely employ Joseph’s example as a pretext: because it is certain that all contracts, which are not formed according to the rule of charity, are vicious in the sight of God; and that we ought, according to that equity which is inwardly dictated to us by a secret instinct of nature, so to act towards others, as we wish to be dealt with ourselves.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv21, 26 Hebrew, end of the border.
Hebrew, end of the border.
By this changing they signified that they had nothing of their own, but received all of the king’s liberality.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv20–26 Gen 47:20 And Joseph bought all the land of…
Gen 47:20 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.
Ver. 20. So the land became Pharaoh’s.] Regi acquisivit imperium despoticum. This the Egyptians would never have yielded unto, but that stark hunger drove the wolf out of the wood, as the proverb is. Philo Judaeus reports of a heathenish people who in their wars used only this expression, to put spirit into their soldiers; estote viri, libertas agitur. The contention was hot in this land between prince and people for fourscore years together, about liberty and property; and ceased not till the great charter, made to keep the beam right between sovereignty and subjection, was in the maturity of a judicial prince, Edward I, freely ratified. {a}
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{a} Dan., Hist. of Engl.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21–26 Under the cities are here comprehended the villages and…
Under the cities are here comprehended the villages and lands belonging to the territory and government of each city; for the seed which he gave them was not to be sown in cities, but in the country: but the
cities only are here mentioned, because they were sent thither first, either for the conveniency of nourishing them during this famine out of the public storehouses which were there; or that they might all profess their subjection to the governments of the several cities, which was convenient for the management of that numerous and tumultuous people; or that the cities might be first and most replenished with inhabitants, as being the principal honour, and strength, and security of a kingdom, and that arts, and trades, and merchandise might flourish, without which the commodities of the country would have been of less price and use. But the cities being first supplied, the residue, which doubtless was vast, were dispersed in the country.
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From one end of the borders of Egypt even to the other end thereof; far from their native soil and ancient patrimonies, that none of them might plead prescription, but that all might be forced to acknowledge that they owed their estates not to their own wit and industry, nor to their parents’ gift, but wholly to the king’s favour; and that the remembrance of their patrimonial lands might be worn out, and therewith the grief which would arise from their resentment of their loss of them, which probably would be matter of tumults and seditions, to which that people were very prone. And it is probable that he so disposed of this affair, that those who were apt, and likely, and used to unite together in seditious insurrections, whether kindred or others, should be separated one from another as far as might be. If any think that Joseph dealt hardly with them, and made an ill use of their necessity, he will see how moderately and mercifully he deals with them, Gen 47:24.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv20–26 And as for the people, he removed them,.... From…
And as for the people, he removed them,.... From the places where they dwelt, that it might appear they had no more property there, and might forget it, and be more willing to pay rent elsewhere; and their posterity hereafter could have no notion of its being theirs, or plead prescription; and besides, by such a removal and separation of the inhabitants of cities, some to one place, and some to another, sedition and mutiny might be prevented: he had them
to cities, from one end of the borders of Egypt, even unto the other end thereof; according to the Targums of Jonathan and Jerusalem, those that dwelt in provinces, or in country towns and villages, he removed to cities, and those that dwelt in cities he removed into provinces, and placed them at the utmost distance from their former habitations, for the reasons before given; and the above Targums suggest another reason, to teach the Egyptians not to reproach the Israelites with being exiles and strangers, when they were all of them removed from their native places, and were strangers, where they were.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v21 He removed them to cities - He transplanted them,…
He removed them to cities - He transplanted them, to shew Pharaoh's sovereign power over them, and that they might, in time, forget their titles to their lands, and be the easier reconciled to their new condition of servitude. How hard soever this seems to have been upon them, they themselves were sensible of it as a great kindness, and were thankful they were not worse used.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21, 22, 23, 24, 26 Verse 21. And as for the people, he removed…
Verse 21. And as for the people, he removed them to cities] It is very likely that Joseph was influenced by no political motive in removing the people to the cities, but merely by a motive of humanity and prudence. As the corn was laid up in the cities he found it more convenient to bring them to the place where they might be conveniently fed; each being within the reach of an easy distribution. Thus then the country which could afford no sustenance was abandoned for the time being, that the people might be fed in those places where the provision was deposited.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v21 Gen 47:21. He removed them, &c. — He transplanted…
Gen 47:21. He removed them, &c. — 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. How hard soever this seems to have been upon them, they themselves were sensible of it as a great kindness, and were thankful they were not worse used.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv21, 22, 26 People, "he transplanted" from, &c., as the Hebrew, Arabic,…
People, "he transplanted" from, &c., as the Hebrew, Arabic, &c., now read, by the change of one letter. Herodotus, ii. 108, says, the same person has never a field there two years together. Didorus 1, also attests, that individuals have no property in Egypt, the land being divided among the priests, the king, and the military. Tradesmen always follow their father’s profession, which makes them very skilful.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv21–23 as for the people, he removed them to cities--obviously…
as for the people, he removed them to cities--obviously for the convenience of the country people, who were doing nothing, to the cities where the corn stores were situated.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20, 21, 22, 23, 26 20. The land became Pharaoh’s — He thus became…
20. The land became Pharaoh’s — He thus became absolute owner of the soil, and this enabled Joseph freely and without opposition to take the measures and enact the law described in Gen_47:23-26.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20, 21, 22, 24, 26 20. Joseph bought all the land] This transaction, by…
20. Joseph bought all the land] This transaction, by which, at a single stroke of business, Joseph, the Hebrew, was said to have purchased for Pharaoh the whole land of Egypt, and all the people to be Pharaoh’s slaves, as the price of seed corn (cf. 23), probably sounded in the ears of an ancient Oriental people a masterpiece of cleverness. In our days it would rank as an outrageous piece of tyranny, that the king’s Grand Vizier, taking advantage of his own monopoly in corn and of the people’s destitution, should deprive them of the last shreds of their independence.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20, 21, 22, 23, 25 (20) So the land became Pharaoh’s.—Joseph has been accused…
(20) So the land became Pharaoh’s.—Joseph has been accused of reducing a free people to slavery by his policy. Undoubtedly he did vastly increase the royal power; but from what we read of the vassalage under which the Egyptians lived to a multitude of petty sovereigns, and also to their wives, their priests, and their embalmers, an increase in the power of the king, so as to make it predominant, would be to their advantage. The statement made here that the land in Egypt belonged entirely to the king is confirmed by Herodotus and other Greek authorities. The same is the case in India at this day; only, instead of the rent being a fifth part of the produce, it is in India a fixed annual sum, which is settled at comparatively distant intervals. In Burmah the agriculturists hold their land directly from the Crown.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20, 21, 22, 23, 25, 26 And Joseph bought all the land of Egypt for…
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 (literally, and) the land became Pharaoh"s. From this it may be concluded that originally Pharaoh had no legal claim to the soil, but that the people had a valid title to its absolute possession, each man being regarded as the legitimate proprietor of the portion on which he had expended the labor of cultivation.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 23, 25 In this way, the land became Pharaoh's
In this way, the land became Pharaoh's
"So the land became Pharaoh's"
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It was only the land of the priests that Joseph did not buy
"But he did not buy the land of the priests"
the priests were given an allowance
An "allowance" is an amount of money or food that someone regularly gives to another person. This can be stated in active form. AT: "Pharaoh gave the priests a certain amount of food each day" (See: Active or Passive)
They ate from the allotment which Pharaoh gave them
"They ate from what Pharaoh gave them"
translationWords
Egypt
Pharaoh
famine
servant
priest
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v21 47:21 he made them all slaves: In Hebrew script,…
47:21 he made them all slaves: In Hebrew script, the difference is very slight between slaves (Hebrew ‘abadim) and towns (Hebrew ‘arim). Moving the people into the towns doesn’t fit the context very well, so most translations select slaves as the reading that makes the most sense (cp. 47:20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.