7 Joseph brought in Jacob, his father, and set him before Pharaoh; and Jacob blessed Pharaoh.
8 Pharaoh said to Jacob, “How old are you?”
9 Jacob said to Pharaoh, “The years of my pilgrimage are one hundred thirty years. The days of the years of my life have been few and evil. They have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.”
10 Jacob blessed Pharaoh, and went out from the presence of Pharaoh.
11 Joseph placed his father and his brothers, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.
12 Joseph provided his father, his brothers, and all of his father’s household with bread, according to the sizes of their families.
13 There was no bread in all the land; for the famine was very severe, so that the land of Egypt and the land of Canaan fainted by reason of the famine.
14 Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the grain which they bought: and Joseph brought the money into Pharaoh’s house.
15 When the money was all spent in the land of Egypt, and in the land of Canaan, all the Egyptians came to Joseph, and said, “Give us bread, for why should we die in your presence? For our money fails.”
16 Joseph said, “Give me your livestock; and I will give you food for your livestock, if your money is gone.”
17 They brought their livestock to Joseph, and Joseph gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the donkeys: and he fed them with bread in exchange for all their livestock for that year.
18 When that year was ended, they came to him the second year, and said to him, “We will not hide from my lord how our money is all spent, and the herds of livestock are my lord’s. There is nothing left in the sight of my lord, but our bodies, and our lands.
19 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 to Pharaoh. Give us seed, that we may live, and not die, and that the land won’t be desolate.”
20 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.
21 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.
22 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.
23 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.
24 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.”
25 They said, “You have saved our lives! Let us find favor in the sight of my lord, and we will be Pharaoh’s servants.”
26 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.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 47:13–26But when their money failed them, they bought corn with their cattle and their slaves; and if any of them had a small piece of land, they gave up that to purchase them food, by which means the king became the owner of all their substance; and they were removed, some to one place, and some to another, that so the possession of their country might be firmly assured to the king, excepting the lands of the priests … And indeed this sore famine made their minds, as well as their bodies, slaves; and at length compelled them to procure a sufficiency of food by such dishonorable means. But when this misery ceased, and the river overflowed the ground, and the ground brought forth its fruits plentifully, Joseph came to every city, and gathered the people thereto belonging together, and gave them back entirely the land which, by their own consent, the king might have possessed alone … These men rejoiced upon their becoming unexpectedly owners of their lands … and by this means Joseph procured to himself a greater authority among the Egyptians, and greater love to the king from them.
But when their money failed them, they bought corn with their cattle and their slaves; and if any of them had a small piece of land, they gave up that to purchase them food, by which means the king became the owner of all their substance; and they were removed, some to one place, and some to another, that so the possession of their country might be firmly assured to the king, excepting the lands of the priests … And indeed this sore famine made their minds, as well as their bodies, slaves; and at length compelled them to procure a sufficiency of food by such dishonorable means. But when this misery ceased, and the river overflowed the ground, and the ground brought forth its fruits plentifully, Joseph came to every city, and gathered the people thereto belonging together, and gave them back entirely the land which, by their own consent, the king might have possessed alone … These men rejoiced upon their becoming unexpectedly owners of their lands … and by this means Joseph procured to himself a greater authority among the Egyptians, and greater love to the king from them.
Josephus, Antiquities of the Jews, Antiquities 2.7.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 47:7–10AND JACOB BLESSED — this was the greeting of peace, as is usual in the case of all who are granted an interview with kings at long intervals … שני מגורי — means the days of my being a stranger. All my days I have been a stranger in other peoples’ lands. … AND THEY HAVE NOT ATTAINED so far as happiness is concerned. … A Midrash however understands this more literally and asks, “What was the blessing with which he blessed him? That the waters of the Nile might rise at his approach Because Egypt does not drink (is not irrigated by) rain-water, but the waters of the Nile rise and irrigate it. And from the time when Jacob blessed him and henceforth, whenever Pharaoh came to the Nile it rose at his coming, overflowed its banks and watered the land.
AND JACOB BLESSED — this was the greeting of peace, as is usual in the case of all who are granted an interview with kings at long intervals … שני מגורי — means the days of my being a stranger. All my days I have been a stranger in other peoples’ lands. … AND THEY HAVE NOT ATTAINED so far as happiness is concerned. … A Midrash however understands this more literally and asks, “What was the blessing with which he blessed him? That the waters of the Nile might rise at his approach Because Egypt does not drink (is not irrigated by) rain-water, but the waters of the Nile rise and irrigate it. And from the time when Jacob blessed him and henceforth, whenever Pharaoh came to the Nile it rose at his coming, overflowed its banks and watered the land.
Rashi, Commentary on the Torah, on 47:7, 47:9 and 47:10; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 47:21AND AS FOR THE PEOPLE HE CAUSED THEM TO PASS — Joseph caused them to pass from one city to another city that they might be reminded that they now had no claim to the land. He settled the people of one city in another. There was no need for Scripture to state this except for the purpose of telling you something to Joseph’s credit — that he intended thereby to remove a reproach from his brothers because, since the Egyptians were themselves strangers in the various cities where they then dwelt, they could not call them (Joseph’s brethren) strangers (Chullin 60b).
AND AS FOR THE PEOPLE HE CAUSED THEM TO PASS — Joseph caused them to pass from one city to another city that they might be reminded that they now had no claim to the land. He settled the people of one city in another. There was no need for Scripture to state this except for the purpose of telling you something to Joseph’s credit — that he intended thereby to remove a reproach from his brothers because, since the Egyptians were themselves strangers in the various cities where they then dwelt, they could not call them (Joseph’s brethren) strangers (Chullin 60b).
Rashi, Commentary on the Torah, on 47:21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 47:9Few and evil have the days of the years of my life been. Jacob may here seem to complain that he had lived but a little while, and that, in this short space of time, he had endured many and grievous afflictions. … But if any one will rightly weigh his words, he rather expresses his own gratitude, in celebrating the goodness of God towards his fathers. … But he does not compare himself with his fathers in sufferings, as if they had been treated with greater indulgence; for we know that they had been tried to the utmost with all kinds of temptations: he merely states that he had not attained their age … He makes mention of evil days, in order to show that he was not so much broken down and consumed by years, as by labors and troubles; as if he had said, "My senses might yet have flourished in their vigor, if my strength had not been exhausted by continual labors, by excessive cares, and by most grievous sufferings." We now see that nothing was less in the mind of the holy man than to expostulate with God.
Few and evil have the days of the years of my life been. Jacob may here seem to complain that he had lived but a little while, and that, in this short space of time, he had endured many and grievous afflictions. … But if any one will rightly weigh his words, he rather expresses his own gratitude, in celebrating the goodness of God towards his fathers. … But he does not compare himself with his fathers in sufferings, as if they had been treated with greater indulgence; for we know that they had been tried to the utmost with all kinds of temptations: he merely states that he had not attained their age … He makes mention of evil days, in order to show that he was not so much broken down and consumed by years, as by labors and troubles; as if he had said, "My senses might yet have flourished in their vigor, if my strength had not been exhausted by continual labors, by excessive cares, and by most grievous sufferings." We now see that nothing was less in the mind of the holy man than to expostulate with God.
John Calvin, Commentaries, on 47:9–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 47:16–20Therefore, Joseph might be deemed cruel, because he does not give bread gratuitously to those who are poor and exhausted, but robs them of all their cattle, sheep, and asses. Seeing, however, that Joseph is transacting the business of another, I dare not charge his strictness with cruelty. … 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. … 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. … 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 … 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
Therefore, Joseph might be deemed cruel, because he does not give bread gratuitously to those who are poor and exhausted, but robs them of all their cattle, sheep, and asses. Seeing, however, that Joseph is transacting the business of another, I dare not charge his strictness with cruelty. … 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. … 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. … 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 … 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
John Calvin, Commentaries, on 47:16–17 and 47:20; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 47:19–25When 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. … 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. … 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 … 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. … 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.
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. … 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. … 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 … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 47:13–26; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 47:21–26It 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 … It fully appears that the kingdom of Egypt was previously to the time of Joseph a very limited monarchy. … till Joseph, by buying the land of the people, made the king in some sort despotic. … The whole of this conduct of Joseph has been as strongly censured by some as applauded by others. … we shall see much reason to adore God, applaud the man, and perhaps in some cases censure the minister. … His conduct as the prime minister of Pharaoh was powerfully indicative of a deep and consummate politician, who had high notions of prerogative, which led him to use every prudent means to aggrandize his master, and at the same time to do what he judged best on the whole for the people he governed.
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 … It fully appears that the kingdom of Egypt was previously to the time of Joseph a very limited monarchy. … till Joseph, by buying the land of the people, made the king in some sort despotic. … The whole of this conduct of Joseph has been as strongly censured by some as applauded by others. … we shall see much reason to adore God, applaud the man, and perhaps in some cases censure the minister. … His conduct as the prime minister of Pharaoh was powerfully indicative of a deep and consummate politician, who had high notions of prerogative, which led him to use every prudent means to aggrandize his master, and at the same time to do what he judged best on the whole for the people he governed.
Adam Clarke, Commentary on the Holy Bible, on 47:21, 47:23 and 47:26; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 47:23–26And so far as Joseph's arrangement itself was concerned, not only had he the good of the people and the interests of the king in view, but the people themselves accepted it as a favour, inasmuch as in a land where the produce was regularly thirty-fold, the cession of a fifth could not be an oppressive burden. And it is probable that Joseph not only turned the temporary distress to account by raising the king into the position of sole possessor of the land, with the exception of that of the priests, and bringing the people into a condition of feudal dependence upon him, but had also a still more comprehensive object in view; viz., to secure the population against the danger of starvation in case the crops should fail at any future time, … by laying the foundation for a system of cultivation regulated by laws and watched over by the state, and possibly also by commencing a system of artificial irrigation by means of canals, for the purpose of conveying the fertilizing water of the Nile as uniformly as possible to all parts of the land.
And so far as Joseph's arrangement itself was concerned, not only had he the good of the people and the interests of the king in view, but the people themselves accepted it as a favour, inasmuch as in a land where the produce was regularly thirty-fold, the cession of a fifth could not be an oppressive burden. And it is probable that Joseph not only turned the temporary distress to account by raising the king into the position of sole possessor of the land, with the exception of that of the priests, and bringing the people into a condition of feudal dependence upon him, but had also a still more comprehensive object in view; viz., to secure the population against the danger of starvation in case the crops should fail at any future time, … by laying the foundation for a system of cultivation regulated by laws and watched over by the state, and possibly also by commencing a system of artificial irrigation by means of canals, for the purpose of conveying the fertilizing water of the Nile as uniformly as possible to all parts of the land.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 47:23–27; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 47
Genesis 47:7–26, World English Bible
Genesis 47 in the Bible · Told in the Story: Chapter 15, Israel in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 47:13–26But when their money failed them, they bought corn with their cattle and their slaves; and if any of them had a small piece of land, they gave up that to purchase them food, by which means the king became the owner of all their substance; and they were removed, some to one place, and some to another, that so the possession of their country might be firmly assured to the king, excepting the lands of the priests … And indeed this sore famine made their minds, as well as their bodies, slaves; and at length compelled them to procure a sufficiency of food by such dishonorable means. But when this misery ceased, and the river overflowed the ground, and the ground brought forth its fruits plentifully, Joseph came to every city, and gathered the people thereto belonging together, and gave them back entirely the land which, by their own consent, the king might have possessed alone … These men rejoiced upon their becoming unexpectedly owners of their lands … and by this means Joseph procured to himself a greater authority among the Egyptians, and greater love to the king from them.
Josephus, Antiquities of the Jews, Antiquities 2.7.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 47:7–10AND JACOB BLESSED — this was the greeting of peace, as is usual in the case of all who are granted an interview with kings at long intervals … שני מגורי — means the days of my being a stranger. All my days I have been a stranger in other peoples’ lands. … AND THEY HAVE NOT ATTAINED so far as happiness is concerned. … A Midrash however understands this more literally and asks, “What was the blessing with which he blessed him? That the waters of the Nile might rise at his approach Because Egypt does not drink (is not irrigated by) rain-water, but the waters of the Nile rise and irrigate it. And from the time when Jacob blessed him and henceforth, whenever Pharaoh came to the Nile it rose at his coming, overflowed its banks and watered the land.
Rashi, Commentary on the Torah, on 47:7, 47:9 and 47:10; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 47:21AND AS FOR THE PEOPLE HE CAUSED THEM TO PASS — Joseph caused them to pass from one city to another city that they might be reminded that they now had no claim to the land. He settled the people of one city in another. There was no need for Scripture to state this except for the purpose of telling you something to Joseph’s credit — that he intended thereby to remove a reproach from his brothers because, since the Egyptians were themselves strangers in the various cities where they then dwelt, they could not call them (Joseph’s brethren) strangers (Chullin 60b).
Rashi, Commentary on the Torah, on 47:21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 47:9Few and evil have the days of the years of my life been. Jacob may here seem to complain that he had lived but a little while, and that, in this short space of time, he had endured many and grievous afflictions. … But if any one will rightly weigh his words, he rather expresses his own gratitude, in celebrating the goodness of God towards his fathers. … But he does not compare himself with his fathers in sufferings, as if they had been treated with greater indulgence; for we know that they had been tried to the utmost with all kinds of temptations: he merely states that he had not attained their age … He makes mention of evil days, in order to show that he was not so much broken down and consumed by years, as by labors and troubles; as if he had said, "My senses might yet have flourished in their vigor, if my strength had not been exhausted by continual labors, by excessive cares, and by most grievous sufferings." We now see that nothing was less in the mind of the holy man than to expostulate with God.
John Calvin, Commentaries, on 47:9–11; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 47:16–20Therefore, Joseph might be deemed cruel, because he does not give bread gratuitously to those who are poor and exhausted, but robs them of all their cattle, sheep, and asses. Seeing, however, that Joseph is transacting the business of another, I dare not charge his strictness with cruelty. … 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. … 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. … 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 … 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
John Calvin, Commentaries, on 47:16–17 and 47:20; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 47:19–25When 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. … 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. … 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 … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 47:13–26; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 47:21–26It 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 … It fully appears that the kingdom of Egypt was previously to the time of Joseph a very limited monarchy. … till Joseph, by buying the land of the people, made the king in some sort despotic. … The whole of this conduct of Joseph has been as strongly censured by some as applauded by others. … we shall see much reason to adore God, applaud the man, and perhaps in some cases censure the minister. … His conduct as the prime minister of Pharaoh was powerfully indicative of a deep and consummate politician, who had high notions of prerogative, which led him to use every prudent means to aggrandize his master, and at the same time to do what he judged best on the whole for the people he governed.
Adam Clarke, Commentary on the Holy Bible, on 47:21, 47:23 and 47:26; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 47:23–26And so far as Joseph's arrangement itself was concerned, not only had he the good of the people and the interests of the king in view, but the people themselves accepted it as a favour, inasmuch as in a land where the produce was regularly thirty-fold, the cession of a fifth could not be an oppressive burden. And it is probable that Joseph not only turned the temporary distress to account by raising the king into the position of sole possessor of the land, with the exception of that of the priests, and bringing the people into a condition of feudal dependence upon him, but had also a still more comprehensive object in view; viz., to secure the population against the danger of starvation in case the crops should fail at any future time, … by laying the foundation for a system of cultivation regulated by laws and watched over by the state, and possibly also by commencing a system of artificial irrigation by means of canals, for the purpose of conveying the fertilizing water of the Nile as uniformly as possible to all parts of the land.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 47:23–27; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.