Genesis 47:18
When that year was over, they came to him the second year and said, "We cannot hide from our lord that our money is gone and all our livestock belongs to you. There is nothing left for our lord except our bodies and our land.
When that year was over
This phrase marks the passage of time, indicating the end of a significant period during the famine in Egypt. The Hebrew word for "year" is "שָׁנָה" (shanah), which can also imply a cycle or repetition. This suggests the cyclical nature of the agricultural and economic hardships faced by the people. Historically, this reflects the severe and prolonged famine that Joseph had predicted, emphasizing the wisdom and foresight given to him by God to prepare Egypt for such times.

they came to him the next year
The act of coming to Joseph again signifies the people's continued dependence on his leadership and provision. Joseph, as a type of Christ, is seen as a savior figure, providing sustenance and guidance. The Hebrew root "בּוֹא" (bo) for "came" implies an approach or entering into a presence, symbolizing the humility and desperation of the people as they seek help.

and said, 'We cannot hide from our lord
This confession reveals the transparency and honesty of the people in their dire situation. The phrase "cannot hide" uses the Hebrew "כָּחַד" (kachad), meaning to conceal or deny. It underscores the futility of trying to mask their poverty and need. The acknowledgment of Joseph as "our lord" reflects the authority and respect he commanded, akin to the reverence due to God’s appointed leaders.

that the money is gone
The depletion of money signifies the complete economic collapse faced by the Egyptians. The Hebrew word for "money" is "כֶּסֶף" (kesef), which also means silver, a common medium of exchange. This highlights the severity of the famine, as all monetary resources were exhausted, pointing to the transient nature of earthly wealth and the need for reliance on divine provision.

and the livestock belongs to our lord
This admission shows the transfer of wealth and resources to Joseph, who managed them on behalf of Pharaoh. The Hebrew "מִקְנֶה" (miqneh) for "livestock" indicates possessions or property, emphasizing the shift of ownership. This reflects the broader biblical theme of stewardship and the understanding that all resources ultimately belong to God.

There is nothing left for our lord
The phrase captures the total destitution of the people, having surrendered all material possessions. The Hebrew "נִשְׁאַר" (nish'ar) for "left" implies a remnant or remainder, underscoring the complete depletion of their resources. This situation calls to mind the biblical principle of total dependence on God when all else fails.

except our bodies and our land
This final statement reveals the extremity of their plight, offering themselves and their land in exchange for sustenance. The Hebrew "גּוּף" (guph) for "bodies" and "אֲדָמָה" (adamah) for "land" highlight the fundamental elements of human existence and livelihood. This echoes the biblical narrative of redemption, where ultimate surrender leads to salvation, and foreshadows the spiritual truth that true life is found in yielding oneself to God’s will.

Persons / Places / Events
1. Joseph
The son of Jacob, who was sold into slavery by his brothers and rose to become the second most powerful man in Egypt. He was responsible for managing the resources of Egypt during the famine.

2. Egyptians
The people of Egypt who were suffering from a severe famine and had already spent all their money and livestock to buy grain from Joseph.

3. Famine
A severe and prolonged shortage of food that affected Egypt and the surrounding regions, leading to desperate measures by the people to survive.

4. Pharaoh
The ruler of Egypt, who entrusted Joseph with the management of the country's resources during the famine.

5. Land of Egypt
The geographical setting where these events took place, highlighting the severity of the famine and the centralization of power and resources under Joseph's administration.
Teaching Points
Stewardship and Wisdom
Joseph's management of resources during the famine demonstrates the importance of wise stewardship and planning for future needs. Believers are encouraged to manage their resources prudently.

Dependence on God
The Egyptians' plight reminds us of the ultimate dependence on God for provision. In times of need, we should turn to God and trust in His provision.

The Cost of Desperation
The Egyptians' willingness to sell themselves and their land illustrates the lengths to which people will go in desperate times. It serves as a cautionary tale about the spiritual and physical costs of desperation.

God's Sovereignty
Despite the dire circumstances, God's sovereignty is evident in Joseph's position and the preservation of the people. This encourages believers to trust in God's overarching plan, even in difficult times.
Bible Study Questions
1. How does Joseph's role in Egypt during the famine reflect God's providence and sovereignty in difficult situations?

2. In what ways can we apply the principles of wise stewardship and planning from Joseph's example to our own lives today?

3. How does the Egyptians' dependence on Joseph and Pharaoh during the famine relate to our dependence on God for our daily needs?

4. What lessons can we learn from the Egyptians' desperation and willingness to give up everything for survival?

5. How do the events in Genesis 47:18 connect with the concept of the Year of Jubilee in Leviticus 25, and what does this teach us about God's view of ownership and provision?
Connections to Other Scriptures
Genesis 41
This chapter provides the background of Joseph's rise to power and the interpretation of Pharaoh's dreams, which predicted the seven years of plenty followed by seven years of famine.

Leviticus 25
Discusses the Year of Jubilee, where land was to be returned to its original owners, contrasting with the permanent acquisition of land by Pharaoh in Genesis 47.

Proverbs 22:7
Highlights the principle that the borrower is servant to the lender, which is exemplified by the Egyptians' dependence on Joseph and Pharaoh.
Joseph's ConductA. Fuller.Genesis 47:13-26
Joseph's Policy VindicatedW. M. Taylor, D. D.Genesis 47:13-26
The Morality of Joseph's AdministrationA. M. Symington, D. D.Genesis 47:13-26
The Policy of JosephR.A. Redford Genesis 47:13-26
People
Egyptians, Jacob, Joseph, Pharaoh
Places
Canaan, Egypt, Goshen, Rameses
Topics
Aught, Belongs, Bodies, Cattle, Ended, Except, Fact, Finished, Ground, Herds, Hide, Lands, Livestock, Lord's, Money, Nothing, Nought, Ought, Possession, Save, Sight, Spent
Dictionary of Bible Themes
Genesis 47:18

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Library
Two Retrospects of one Life
'And Jacob said unto Pharaoh, Few and evil have the days of the years of my life been.'--GENESIS xlvii. 9. 'The God which fed me all my life long unto this day; the Angel which redeemed me from all evil.' --GENESIS xlviii. 15,16. These are two strangely different estimates of the same life to be taken by the same man. In the latter Jacob categorically contradicts everything that he had said in the former. 'Few and evil,' he said before Pharaoh. 'All my life long,' 'the Angel which redeemed me from
Alexander Maclaren—Expositions of Holy Scripture

Growth by Transplanting
'Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. And he took some of his brethren, even five men, and presented them unto Pharaoh. And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers. They said moreover unto Pharaoh, For to sojourn in the land
Alexander Maclaren—Expositions of Holy Scripture

Seven Sanctified Thoughts and Mournful Sighs of a Sick Man Ready to Die.
Now, forasmuch as God of his infinite mercy doth so temper our pain and sickness, that we are not always oppressed with extremity, but gives us in the midst of our extremities some respite, to ease and refresh ourselves, thou must have an especial care, considering how short a time thou hast either for ever to lose or to obtain heaven, to make use of every breathing time which God affords thee; and during that little time of ease to gather strength against the fits of greater anguish. Therefore,
Lewis Bayly—The Practice of Piety

The Shortness and Misery of Life.
1 Our days, alas! our mortal days Are short and wretched too; "Evil and few," the patriarch says, [1] And well the patriarch knew. 2 'Tis but at best a narrow bound That heaven allows to men, And pains and sins run thro' the round Of threescore years and ten. 3 Well, if ye must be sad and few, Run on, my days, in haste; Moments of sin, and months of woe, Ye cannot fly too fast. 4 Let heavenly love prepare my soul, And call her to the skies, Where years of long salvation roll, And glory never dies.
Isaac Watts—Hymns and Spiritual Songs

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Elucidations.
I. (Deadly Sins, cap. ix., p. 356.) To maintain a modern and wholly uncatholic system of Penitence, the schoolmen invented a technical scheme of sins mortal and sins venial, which must not be read into the Fathers, who had no such technicalities in mind. By "deadly sins" they meant all such as St. John recognizes (1 John v. 16-17) and none other; that is to say sins of surprise and infirmity, sins having in them no malice or wilful disobedience, such as an impatient word, or a momentary neglect of
Tertullian—The Five Books Against Marcion

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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