Genesis 47:21
and Joseph reduced the people to servitude from one end of Egypt to the other.
And as for the people
This phrase refers to the Egyptian populace during the time of Joseph. In the Hebrew text, the word for "people" is "עָם" (am), which often denotes a collective group or nation. Historically, this reflects the widespread impact of the famine that had struck Egypt, affecting not just the Israelites but the entire Egyptian nation. Theologically, it underscores the idea that God's providence and plans often encompass entire communities, not just individuals.

he relocated them
The Hebrew verb used here is "הֶעֱבִיר" (he'evir), which means to transfer or move. This action by Joseph was a strategic response to the severe famine, ensuring that the people were situated in areas where they could be sustained. From a conservative Christian perspective, this can be seen as an example of wise stewardship and governance, reflecting Joseph's God-given wisdom in managing resources and people during a crisis.

to cities
The relocation to cities suggests a centralization of the population. In ancient Egypt, cities were centers of administration and resource distribution. This move would have facilitated the efficient distribution of food and resources during the famine. Archaeologically, this aligns with what is known about ancient Egyptian urban planning and governance. Spiritually, it can be seen as a metaphor for how God sometimes moves His people into new situations to fulfill His purposes.

from one end of Egypt to the other
This phrase indicates the comprehensive nature of the relocation, covering the entire land of Egypt. The Hebrew expression "מִקְצֵה" (miqtzeh) means "from the end" or "extremity," emphasizing the vastness of the operation. Historically, this reflects the centralized power of Pharaoh and the administrative capabilities of Joseph. In a broader scriptural context, it highlights the theme of God's sovereignty over nations and His ability to orchestrate events on a grand scale for His purposes.

Persons / Places / Events
1. Joseph
The son of Jacob who rose to power in Egypt. He was responsible for managing the resources during the famine and made strategic decisions to ensure the survival of the people and the prosperity of Egypt.

2. Pharaoh
The ruler of Egypt who entrusted Joseph with the administration of the land during the famine. His authority allowed Joseph to implement significant changes in the land.

3. Egypt
The land where Joseph served as a high-ranking official. During the famine, Egypt became a central location for survival due to Joseph's foresight and management.

4. The People of Egypt
The citizens who were affected by the famine and were relocated by Joseph to various cities across Egypt as part of his administrative strategy.

5. Famine
A severe shortage of food that affected Egypt and the surrounding regions, leading to Joseph's implementation of resource management and relocation strategies.
Teaching Points
God's Sovereignty in Leadership
Joseph's ability to manage the crisis demonstrates how God can use individuals in positions of authority to fulfill His purposes. Believers can trust that God is in control, even in difficult circumstances.

Wise Stewardship
Joseph's actions during the famine highlight the importance of wise stewardship and planning. Christians are called to manage their resources responsibly and prepare for future challenges.

Adaptability and Change
The relocation of the people shows the necessity of adaptability in times of crisis. Believers should be open to change and trust God's guidance in new situations.

Community and Support
Joseph's strategy ensured the survival of the Egyptian people, emphasizing the importance of community and mutual support. Christians are encouraged to support one another, especially in times of need.
Bible Study Questions
1. How does Joseph's leadership during the famine reflect God's providence and sovereignty?

2. In what ways can we apply Joseph's example of wise stewardship in our own lives today?

3. How does the relocation of the people in Egypt illustrate the importance of adaptability and trust in God's plan?

4. What lessons can we learn from Joseph's management of resources that can be applied to our personal and community life?

5. How does the account of Joseph in Egypt connect to the broader account of God's promises to His people throughout the Bible?
Connections to Other Scriptures
Genesis 41
This chapter provides the background of Joseph's rise to power and his interpretation of Pharaoh's dreams, which predicted the famine and led to his strategic planning.

Exodus 1
This passage describes the Israelites' situation in Egypt after Joseph's time, highlighting the long-term impact of Joseph's policies on the Hebrew people.

Acts 7
Stephen's speech references Joseph's role in Egypt, emphasizing God's providence and the fulfillment of His promises through Joseph's leadership.
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
Border, Borders, Cities, Egypt, Egypt's, Moved, Reduced, Removed, Servants, Servitude, Slaves, Thereof, Town
Dictionary of Bible Themes
Genesis 47:20-21

     5447   poverty, causes

Genesis 47:20-22

     5242   buying and selling

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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