Genesis50
English Standard Version
1Then on his and him and him.
2And his the to his . So the .
3 were for it, is how are for . And the for him .
4And when the of for him were , to the of , , now I have in your , in the of , ,
5My made me , , I am to : in my I for myself in the of , shall you . therefore, me and my . Then I will .
6And , Go , and your , he made you .
7So to his . With him the of , the of his , and the of the of ,
8as well as the of , his , and his . their , their , and their were in the of .
9And there with him and . It was a .
10When they to the of , is the , they with a and , and he a for his .
11When the of the , the , the on the of , they , is a by the . the ; is the .
12 his for him he had them,
13for his him to the of and him in the of the at , the of , with the from the to as a .
14 he had his , to with his and who had gone with him to his .
15When their was , they , It may that will and us for the we to him.
16So they sent a to , , Your gave this he :
17 to , the of your and their , they to you. And , the of the of the of your . when they to him.
18His and him and , , we are your .
19But to them, Do , am I in the of ?
20As for you, you me, but it for , bring it that should be kept , as they are .
21 do ; I will for you and your . Thus he them and to them.
22So in , he and his . .
23And of the generation. The also of the of were .
24And to his , I am about to , but you and bring you up of this to the that he to , to , and to .
25Then the of , , will you, and you shall carry my .
26So , being . They him, and he was in a in .
Study Guide
Public-domain commentary and original-language notes for Genesis 50.
Chapter Summary
In this chapter: The mourning for Jacob. (1–6). His funeral. (7–14). Joseph's brethren crave his pardon, He comforts them. (15–21). Joseph's direction concerning his bones, His death. (22–26).
vv1-6
Though pious relatives and friends have lived to a good old age, and we are confident they are gone to glory, yet we may regret our own loss, and pay respect to their memory by lamenting them. Grace does not destroy, but it purifies, moderates, and regulates natural affection. The departed soul is out of the reach of any tokens of our affection; but it is proper to show respect to the body, of which we look for a glorious and joyful resurrection, whatever may become of its remains in this world. Thus Joseph showed his faith in God, and love to his father. He ordered the body to be embalmed, or wrapped up with spices, to preserve it. See how vile our bodies are, when the soul has forsaken them; they will in a very little time become noisome, and offensive.
vv7-14
Jacob's body was attended, not only by his own family, but by the great men of Egypt. Now that they were better acquainted with the Hebrews, they began to respect them. Professors of religion should endeavour by wisdom and love to remove the prejudices many have against them. Standers-by took notice of it as a grievous mourning. The death of good men is a loss to any place, and ought to be greatly lamented.
vv15-21
Various motives might cause the sons of Jacob to continue in Egypt, notwithstanding the prophetic vision Abraham had of their bondage there. Judging of Joseph from the general temper of human nature, they thought he would now avenge himself on those who hated and injured him without cause. Not being able to resist, or to flee away, they attempted to soften him by humbling themselves. They pleaded with him as the servants of Jacob's God. Joseph was much affected at seeing this complete fulfilment of his dreams. He directs them not to fear him, but to fear God; to humble themselves before the Lord, and to seek the Divine forgiveness. He assures them of his own kindness to them. See what an excellent spirit Joseph was of, and learn of him to render good for evil. He comforted them, and, to banish all their fears, he spake kindly to them. Broken spirits must be bound up and encouraged. Those we love and forgive, we must not only do well for, but speak kindly to.
Key Words
יוֹסֵף: Joseph, the name of seven Israelites
נָפַל: to fall, in a great variety of applications (intransitive or causative, literal or figurative)
אָב: father, in a literal and immediate, or figurative and remote application
פָּנִים: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)
בָּכָה: to weep; generally to bemoan
עַל: above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
נָשַׁק: to kiss, literally or figuratively (touch); also (as a mode of attachment), to equip with weapons
צָוָה: (intensively) to constitute, enjoin
עֶבֶד: a servant
רָפָא: properly, to mend (by stitching), i.e. (figuratively) to cure
Cross References
Genesis 50Fulfills God's promise that Joseph would lay his hand upon Jacob's eyes at death.
Supported by Matthew Poole, JFB
Joseph refuses to take vengeance, recognizing that judgment and retribution belong only to God.
Supported by Matthew Poole, John Calvin
Parallels Joseph's earlier explanation that God sent him ahead to preserve life.
Supported by Matthew Henry, John Calvin
New Testament commentary confirming Joseph's faith in his prophetic commandment concerning his bones.
Supported by Matthew Henry, JFB
Moses carries Joseph's bones out of Egypt, fulfilling the oath sworn in Genesis 50:25.
Supported by JFB
The final burial of Joseph's bones in Shechem, completing his dying request.
Supported by Matthew Henry
Illustrates the practice of preparing bodies for burial using spices, as done for Jesus.
Supported by Matthew Poole
Refers back to Jacob making Joseph swear a solemn oath to bury him in Canaan.
Supported by Matthew Poole, John Calvin, JFB
The ultimate fulfillment of Joseph's dreams as his brothers bow down before him.
Supported by Matthew Henry
Jacob's matching dying assurance that God will visit them and bring them back to Canaan.
Supported by Matthew Henry
Compares Israel's thirty-day mourning custom to the period observed here.
Supported by Matthew Poole
Matches the thirty-day mourning period later observed for Moses.
Supported by Matthew Poole
Explains why Joseph used intermediaries: mourners could not enter the royal presence.
Supported by Matthew Poole, JFB
God's visitation of Israel in Egypt, using the exact phrase 'I have surely visited you.'
Supported by JFB
Jacob's similar oath imposed on Joseph to carry his body out of Egypt.
Supported by Matthew Poole
Parallel custom of kings preparing their own resting places during their lifetime.
Supported by Matthew Poole
Parallels Jacob's custom of digging out his own personal grave cell.
Supported by Matthew Poole
Refers to Abraham's legal purchase of the Machpelah cave for a family burial place.
Supported by John Calvin
Echoes the brothers' initial bowing down to Joseph upon their arrival in Egypt.
Supported by Matthew Henry
Echoes Jacob's identical rhetorical question regarding God's exclusive sovereignty.
Supported by Matthew Poole
Thematic parallel of God overriding human evil to work out a greater, saving purpose.
Supported by John Calvin
Joseph's previous promise to nourish his brothers and their households in Egypt.
Supported by Matthew Henry
The idiom of children being brought up on one's knees, signifying adoption or acknowledgement.
Supported by Matthew Poole
The Abrahamic promise of departure from Egypt after four hundred years of servitude.
Supported by Matthew Henry
The process of Egyptian embalming previously described for Jacob is applied to Joseph.
Supported by JFB