Only the land of the priests (so the LXX; Vulgate, and Chaldee render cohen, which, however, sometimes signifies a prince) bought he not; for the priests had a portion—not of land (Lange, Kalisch), but of food (Keil, Murphy)—assigned them of Pharaoh (not of Joseph, who must not, therefore, be charged with the sin of extending a State allowance to an idolatrous priesthood), and did eat their portion which Pharaoh gave them: wherefore they sold not their lands,—that is, in consequence of the State aliment which they enjoyed (during the period of the famine) they did not require to alienate their lands.
Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land. This proves the time to have been the last year of the famine; and since the people obtained seed from the viceroy, it is reasonable to suppose that they would also have their cattle restored to them to enable them to till the ground. And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones. This verse is a sufficient refutation of the oft-preferred charge that Joseph had despoiled the Egyptians of their liberties, and converted a free people into a horde of abject slaves. Slave-owners are not usually content with a tax of only twenty percent on the gross revenues of their estates. Nor does it seem reasonable to allege that this was an exorbitant demand on the part either of Joseph or of Pharaoh. If in the seven years of plenty the people could afford to part with a fifth part of their produce, might not an improved system of agriculture enable them, under the new regulations, to pay as much as that in the shape of rent, and with quite as much ease? At all events the people themselves did not consider that they were being subjected to any harsh or unjust exaction.