Genesis 47:22
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Ezra 7:24
24Also we inform you that it shall not be lawful to impose tribute, custom, or toll on any of the priests, Levites, singers, gatekeepers, temple servants, or laborers of this house of God.
Galatians 6:6
6But let him who is taught in the word share all good things with him who teaches.
1 Timothy 5:17
17Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
Matthew 10:10
10Take no bag for your journey, neither two coats, nor sandals, nor staff: for the laborer is worthy of his food.
2 Samuel 8:18
18Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; and David’s sons were chief ministers.
5 more
1 Corinthians 9:13
13Don’t you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar?
Deuteronomy 12:19
19Be careful that you don’t forsake the Levite as long as you live in your land.
Joshua 21:1-45
1Then the heads of fathers’ houses of the Levites came near to Eleazar the priest, and to Joshua the son of Nun, and to the heads of fathers’ houses of the tribes of the children of Israel. 2They spoke to them at Shiloh in the land of Canaan, saying, “The LORD commanded through Moses to give us cities to dwell in, with their pasture lands for our livestock.”
3The children of Israel gave to the Levites out of their inheritance, according to the commandment of the LORD, these cities with their pasture lands. 4The lot came out for the families of the Kohathites. The children of Aaron the priest, who were of the Levites, had thirteen cities by lot out of the tribe of Judah, out of the tribe of the Simeonites, and out of the tribe of Benjamin. 5The rest of the children of Kohath had ten cities by lot out of the families of the tribe of Ephraim, out of the tribe of Dan, and out of the half-tribe of Manasseh. 6The children of Gershon had thirteen cities by lot out of the families of the tribe of Issachar, out of the tribe of Asher, out of the tribe of Naphtali, and out of the half-tribe of Manasseh in Bashan. 7The children of Merari according to their families had twelve cities out of the tribe of Reuben, out of the tribe of Gad, and out of the tribe of Zebulun. 8The children of Israel gave these cities with their pasture lands by lot to the Levites, as the LORD commanded by Moses. 9They gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are mentioned by name: 10and they were for the children of Aaron, of the families of the Kohathites, who were of the children of Levi; for theirs was the first lot. 11They gave them Kiriath Arba, named after the father of Anak (also called Hebron), in the hill country of Judah, with its pasture lands around it. 12But they gave the fields of the city and its villages to Caleb the son of Jephunneh for his possession. 13To the children of Aaron the priest they gave Hebron with its pasture lands, the city of refuge for the man slayer, Libnah with its pasture lands, 14Jattir with its pasture lands, Eshtemoa with its pasture lands, 15Holon with its pasture lands, Debir with its pasture lands, 16Ain with its pasture lands, Juttah with its pasture lands, and Beth Shemesh with its pasture lands: nine cities out of those two tribes. 17Out of the tribe of Benjamin, Gibeon with its pasture lands, Geba with its pasture lands, 18Anathoth with its pasture lands, and Almon with its pasture lands: four cities. 19All the cities of the children of Aaron, the priests, were thirteen cities with their pasture lands.
20The families of the children of Kohath, the Levites, even the rest of the children of Kohath, had the cities of their lot out of the tribe of Ephraim. 21They gave them Shechem with its pasture lands in the hill country of Ephraim, the city of refuge for the man slayer, and Gezer with its pasture lands, 22Kibzaim with its pasture lands, and Beth Horon with its pasture lands: four cities. 23Out of the tribe of Dan, Elteke with its pasture lands, Gibbethon with its pasture lands, 24Aijalon with its pasture lands, Gath Rimmon with its pasture lands: four cities. 25Out of the half-tribe of Manasseh, Taanach with its pasture lands, and Gath Rimmon with its pasture lands: two cities. 26All the cities of the families of the rest of the children of Kohath were ten with their pasture lands.
27They gave to the children of Gershon, of the families of the Levites, out of the half-tribe of Manasseh Golan in Bashan with its pasture lands, the city of refuge for the man slayer, and Be Eshterah with its pasture lands: two cities. 28Out of the tribe of Issachar, Kishion with its pasture lands, Daberath with its pasture lands, 29Jarmuth with its pasture lands, En Gannim with its pasture lands: four cities. 30Out of the tribe of Asher, Mishal with its pasture lands, Abdon with its pasture lands, 31Helkath with its pasture lands, and Rehob with its pasture lands: four cities. 32Out of the tribe of Naphtali, Kedesh in Galilee with its pasture lands, the city of refuge for the man slayer, Hammothdor with its pasture lands, and Kartan with its pasture lands: three cities. 33All the cities of the Gershonites according to their families were thirteen cities with their pasture lands.
34To the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with its pasture lands, Kartah with its pasture lands, 35Dimnah with its pasture lands, and Nahalal with its pasture lands: four cities. 36Out of the tribe of Reuben, Bezer with its pasture lands, Jahaz with its pasture lands, 37Kedemoth with its pasture lands, and Mephaath with its pasture lands: four cities. 38Out of the tribe of Gad, Ramoth in Gilead with its pasture lands, the city of refuge for the man slayer, and Mahanaim with its pasture lands, 39Heshbon with its pasture lands, Jazer with its pasture lands: four cities in all. 40All these were the cities of the children of Merari according to their families, even the rest of the families of the Levites. Their lot was twelve cities.
41All the cities of the Levites among the possessions of the children of Israel were forty-eight cities with their pasture lands. 42Each of these cities included their pasture lands around them. It was this way with all these cities.
43So the LORD gave to Israel all the land which he swore to give to their fathers. They possessed it, and lived in it. 44The LORD gave them rest all around, according to all that he swore to their fathers. Not a man of all their enemies stood before them. The LORD delivered all their enemies into their hand. 45Nothing failed of any good thing which the LORD had spoken to the house of Israel. All came to pass.
Nehemiah 13:10
10I perceived that the portions of the Levites had not been given them, so that the Levites and the singers, who did the work, had each fled to his field.
2 Thessalonians 3:10
10For even when we were with you, we commanded you this: “If anyone is not willing to work, don’t let him eat.”
Study
Genesis 47:13–26
The Lord blessed Pharaoh because Pharaoh was blessing Abraham’s descendants (12:3). Through Joseph’s smart management in Egypt, the Lord saved the people from hunger and helped Pharaoh prosper. During the famine, Joseph sold food to the Egyptians, accepting money, livestock, and eventually land as payment. Then Pharaoh owned almost all of Egypt. Meanwhile, God gave Israel some of the best land in Egypt where they could live, work, and multiply.
Section overviews (3)
Genesis 42:1–47.31
Genesis 39:1–47.31
Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.
Genesis 37:2–50.26
The story of Joseph and his brothers is a distinct section in Genesis. It has a different tone and focus from the earlier parts. The story follows one connected series of events, with Joseph at the center.
Repeated themes structure the entire story of Joseph. These themes are similar to those in wisdom books like Proverbs, Ecclesiastes, and Daniel.
Similar events that happen more than once shape the whole story. Its themes are like those in wisdom books (books that teach how to live well), such as Proverbs, Ecclesiastes, and Daniel. These books teach that God can bring good out of evil and joy out of suffering.
Even if this does not fully happen in this life, it will happen in the life to come. Although the wicked may succeed for a time, the righteous (those who live rightly before God) should remain faithful. A deeper and lasting way of life comes through obedience to God.
Anyone who hopes to be a leader in God’s plan can learn from Joseph’s story. Wisdom guided him and led to his success. Jesus Christ perfectly lived out this wisdom because he is the wisdom of God.
Judah is also an important person in the story. At first, he was careless and unkind, like his brothers. But later, he truly repented (turned away from his sin). He was willing to give his life to save a younger brother for his father. Because of this, he received an important inheritance.
47:22
Only the land of the priests bought he not--These lands were inalienable, being endowments by which the temples were supported. The priests for themselves received an annual allowance of provision from the state, and it would evidently have been the height of cruelty to withhold that allowance when their lands were incapable of being tilled.
47:13-26
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.
47:22
Only the land of the priests. The priests were exempted from the common law, because the king granted them a maintenance. It is, indeed, doubtful, whether this was a supply for their present necessity, or whether he was accustomed to nourish them at his own expense. But seeing that Moses makes mention of their lands, I rattler incline to the conjecture, that, whereas they had before been rich, and this dearth had deprived them of their income, the king conferred this privilege upon them; and hence it arose that their lands remained unto them free. [187] The ancient historians, however, injudiciously invent many fables concerning the state of that land. I know not whether the statement that the farmers, content with small wages, sow and reap for the king and the priests, is to be traced to this regulation of Joseph or not. But, passing by these things, it is more to the purpose to observe, what Moses wished distinctly to testify; namely, that a heathen king paid particular attention to Divine worship, in supporting the priests gratuitously, for the purpose of sparing their lands and their property. Truly this is placed before our eyes, as a mirror, in which we may discern that a sentiment of piety which they cannot wholly efface, is implanted in the minds of men. It was the part of foolish, as well as of wicked superstition, that Pharaoh nourished such priests as these, who infatuated the people by their impostures: yet this was, in itself, a design worthy of commendation, that he did not suffer the worship of God to fall into decay; which, in a short time, must have happened, if the priests had perished in the famine. Whence we infer how sedulously we ought to be on our guard, that we undertake nothing with an indiscreet zeal; because nothing is more easy, in so great a corruption of human nature, than for religion to degenerate into frivolous trifles. Nevertheless, because this inconsiderate devotion (as it may be called) flowed from a right principle, what should be the conduct of our princes, who desire to be deemed Christians? If Pharaoh was so solicitous about his priests, that he nourished them to his own destruction, and that of his whole kingdom, in order that he might not be guilty of impiety against false gods; what sacrilege is it, in Christian princes, that the lawful and sincere ministers of holy things should be neglected, whose work they know to be approved by God, and salutary to themselves? But it may be asked, whether it was lawful for holy Joseph to undertake this office, for by so doing, he employed his labor in cherishing impious superstitions? But though I can readily grant that in such great, and arduous, and manifold offices of trust, it was easy for him to slide into various faults; yet I dare not absolutely condemn this act; nor can I, however, deny that he may have erred, in not resisting these superstitions with sufficient boldness. But since he was required by no law, to destroy the priests by hunger, and was not altogether allowed to dispense the king's corn at his own pleasure; if the king wished that food should be gratuitously supplied to the priests, he was no more at liberty to deny it to them than to the nobles at court. Therefore, though he did not willingly take charge of such dependents, yet when the king imposed the duty upon him, he could not refuse it, though he knew them to be unworthy to be fed on the dirt of oxen.
47:22
The land of the priests bought he not - From this verse it is natural to infer that whatever the religion of Egypt was, it was established by law and supported by the state. Hence when Joseph bought all the lands of the Egyptians for Pharaoh, he bought not the land of the priests, for that was a portion assigned them by Pharaoh; and they did eat - did live on, that portion. This is the earliest account we have of an established religion supported by the state.
47:22
Only the land of the priests bought he not,.... Not from any special affection for them, or any superstitious veneration of them, which can never be thought of so good a man, but for a reason following, which shows they had no need to sell them:
for the priests had a portion assigned them, by Pharaoh, and did eat their portion which Pharaoh gave them; they had a certain allowance by the day of provision granted them, on which they lived; so Herodotus says (i) of the priests of Egypt, that they spend nothing of their own, but sacred food is provided for them, and great plenty of the flesh of geese and oxen is given daily to everyone of them. And this was a delicate affair, which Joseph could not intermeddle with, but in prudence must leave it as he found it, and do as had been used to be done; this depending on the will and pleasure of Pharaoh, if not upon the constitution of the land, as it seems to be from Diodorus Siculus (k), who divides Egypt into three parts; and the first part he assigns to the priests, who, according to him, were maintained out of their own revenues. Some understand this of "princes" (l), the word sometimes being used of them, and interpret it of the officers and courtiers of Pharaoh, his nobles, that dwelt in his palace, and had their portion of food from him; but the former sense seems best:
wherefore they sold not their lands; they were not obliged to it, having provision from the king's table, or by his appointment.
(i) Euterpe, sive, l. 2. c. 37. (k) Ut supra, (Bibliothec. l. 1.) p. 66. (l) "agros praesidum", Junius & Tremellius, Piscator.
47:22
The priests: under this name he understands chiefly those who administered the worship of the gods or idols of Egypt, and withal those who applied themselves to the study of the arts and virtues, called their wise men and magicians; though some understand it of the princes (as that word sometimes signifies) or officers of Pharaoh, who were nourished out of the king’ s treasures. And possibly the same Hebrew word may here comprehend both, viz. the ministers of the king, and of their idols too, for both enjoyed the same privileges, as Diodorus Siculus relates. And that the priests are included, if not mainly intended here, will be evident enough to any one that considers the state of Egypt, how mad that people universally were upon their idols, how numerous their priests were, and in how great honour and veneration both with prince and people: besides, reason of state obliged Pharaoh to engage and secure to himself that sort of men, which bore so great sway with the old inhabitants of their several places, and were likely to have the same authority with the new inhabitants, to quiet and satisfy them at their first change, which must needs be very ungrateful to them.
Of this immunity of the priests, that ancient writer Diodorus Siculus makes mention. But this is not to be ascribed to Joseph’ s will or choice; for he who abhorred their idolatry, could not have a kindness for, nor would have given encouragement to, the great upholders and promoters of it; but in this he was overruled either by Pharaoh’ s express command, (it being not probable that so great an interest as that of the priests should not have friends at court, or that their friends should not plead for them, or that their pleas and desires should not be granted by an idolatrous king,) or by the laws of Egypt, or by their customs and usages in things of a like nature, which would have the force of a law among them.
47:13-27
To make the extent of the benefit conferred by Joseph upon his family, in providing them with the necessary supplies during the years of famine, all the more apparent, a description is given of the distress into which the inhabitants of Egypt and Canaan were plunged by the continuance of the famine.
Gen 47:13
The land of Egypt and the land of Canaan were exhausted with hunger. - ותּלהּ: from להה = לאה, to languish, to be exhausted, only occurring again in Pro 26:18, Hithp. in a secondary sense.
Gen 47:14
All the money in both countries was paid in to Joseph for the purchase of corn, and deposited by him in Pharaoh's house, i.e., the royal treasury.
Gen 47:15-17
When the money was exhausted, the Egyptians all came to Joseph with the petition: "Give us bread, why should we die before thee" (i.e., so that thou shouldst see us die, when in reality thou canst support us)? Joseph then offered to accept their cattle in payment; and they brought him near their herds, in return for which he provided them that year with bread. נהל: Piel to lead, with the secondary meaning, to care for (Psa 23:2; Isa 40:11, etc.); hence the signification here, "to maintain."
Gen 47:18-19
When that year had passed (תּתּם, as in Psa 102:28, to denote the termination of the year), they came again "the second year" (i.e., after the money was gone, not the second of the seven years of famine) and said: "We cannot hide it from my lord (אדוני, a title similar to your majesty), but the money is all gone, and the cattle have come to my lord; we have nothing left to offer to my lord but our bodies and our land." אם כּי is an intensified כּי following a negation ("but," as in Gen 32:29, etc.), and is to be understood elliptically; lit., "for if," sc., we would speak openly; not "that because," for the causal signification of אם is not established. תּם with אל is constructio praegnans: "completed to my lord," i.e., completely handed over to my lord. לפני נשׁאר is the same: "left before my lord," i.e., for us to lay before, or offer to my lord. "Why should we die before thine eyes, we and our land! Buy us and our land for bread, that we may be, we and our land, servants (subject) to Pharaoh; and give seed, that we may live and not die, and the land become not desolate." In the first clause נמוּת is transferred per zeugma to the land; in the last, the word תּשׁם is used to describe the destruction of the land. The form תּשׁם is the same as תּקל in Gen 16:4.
Gen 47:20-21
Thus Joseph secured the possession of the whole land to Pharaoh by purchase, and "the people he removed to cities, from one end of the land of Egypt to the other." לערים, not from one city to another, but "according to (= κατά) the cities;" so that he distributed the population of the whole land according to the cities in which the corn was housed, placing them partly in the cities themselves, and partly in the immediate neighbourhood.
Gen 47:22
The lands of the priests Joseph did not buy, "for the priests had an allowance from Pharaoh, and ate their allowance, which Pharaoh gave them; therefore they sold not their lands." חק a fixed allowance of food, as in Pro 30:8; Eze 16:27. This allowance was granted by Pharaoh probably only during the years of famine; in any case it was an arrangement which ceased when the possessions of the priests sufficed for their need, since, according to Diod. Sic. i. 73, the priests provided the sacrifices and the support of both themselves and their servants from the revenue of their lands; and with this Herodotus also agrees (2, 37).
Gen 47:23-27
Then Joseph said to the people: "Behold I have bought you this day and your land for Pharaoh; there have ye (הא only found in Eze 16:43 and Dan 2:43) seed, and sow the land; and of the produce ye shall give the fifth for Pharaoh, and four parts (ידת, as in Gen 43:34) shall belong to you for seed, and for the support of yourselves, your families and children." The people agreed to this; and the writer adds (Gen 47:26), it became a law, in existence to this day (his own time), "with regard to the land of Egypt for Pharaoh with reference to the fifth," i.e., that the fifth of the produce of the land should be paid to Pharaoh.
Profane writers have given at least an indirect support to the reality of this political reform of Joseph's. Herodotus, for example (2, 109), states that king Sesostris divided the land among the Egyptians, giving every one a square piece of the same size as his hereditary possession (κλῆρον), and derived his own revenue from a yearly tax upon them. Diod. Sic. (1, 73), again, says that all the land in Egypt belonged either to the priests, to the king, or to the warriors; and Strabo (xvii. p. 787), that the farmers and traders held rateable land, so that the peasants were not landowners. On the monuments, too, the kings, priests, and warriors only are represented as having landed property (cf. Wilkinson, Manners and Customs, i. 263). The biblical account says nothing about the exemption of the warriors from taxation and their possession of land, for that was a later arrangement. According to Herod. 2, 168, every warrior had received from former kings, as an honourable payment, twelve choice fields (ἄρουραι) free from taxation, but they were taken away by the Hephaesto-priest Sethos, a contemporary of Hezekiah, when he ascended the throne (Herod. 2, 141). But when Herodotus and Diodorus Sic. attribute to Sesostris the division of the land into 36 νομοί, and the letting of these for a yearly payment; these comparatively recent accounts simply transfer the arrangement, which was actually made by Joseph, to a half-mythical king, to whom the later legends ascribed all the greater deeds and more important measures of the early Pharaohs. 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, not only by dividing the arable land in equal proportions among the people generally, but, as has been conjectured, 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. (An explanation of this system is given by Hengstenberg in his Dissertations, from the Correspondance d'Orient par Michaud, etc.) To mention either these or any other plans of a similar kind, did not come within the scope of the book of Genesis, which restricts itself, in accordance with its purely religious intention, to a description of the way in which, during the years of famine, Joseph proved himself to both the king and people of Egypt to be the true support of the land, so that in him Israel already became a saviour of the Gentiles. The measures taken by Joseph are thus circumstantially described, partly because the relation into which the Egyptians were brought to their visible king bore a typical resemblance to the relation in which the Israelites were placed by the Mosaic constitution to Jehovah, their God-King, since they also had to give a double tenth, i.e., the fifth of the produce of their lands, and were in reality only farmers of the soil which Jehovah had given them in Canaan for a possession, so that they could not part with their hereditary possessions in perpetuity (Lev 25:23); and partly also because Joseph's conduct exhibited in type how God entrusts His servants with the good things of this earth, in order that they may use them not only for the preservation of the lives of individuals and nations, but also for the promotion of the purposes of His kingdom. For, as is stated in conclusion in Gen 47:27, not only did Joseph preserve the lives of the Egyptians, for which they expressed their acknowledgements (Gen 47:25), but under his administration the house of Israel was able, without suffering any privations, or being brought into a relation of dependence towards Pharaoh, to dwell in the land of Goshen, to establish itself there (נאחז as in Gen 34:10), and to become fruitful and multiply.