Genesis50
New International Version
1Joseph threw himself on his father and wept over him and kissed him.
2Then Joseph directed the physicians in his service to embalm his father Israel. So the physicians embalmed him,
3taking a full forty days, for that was the time required for embalming. And the Egyptians mourned for him seventy days.
4When the days of mourning had passed, Joseph said to Pharaoh’s court, “If I have found favor in your eyes, speak to Pharaoh for me. Tell him,
5‘My father made me swear an oath and said, “I am about to die; bury me in the tomb I dug for myself in the land of Canaan.” Now let me go up and bury my father; then I will return.’”
6Pharaoh said, “Go up and bury your father, as he made you swear to do.”
7So Joseph went up to bury his father. All Pharaoh’s officials accompanied him—the dignitaries of his court and all the dignitaries of Egypt—
8besides all the members of Joseph’s household and his brothers and those belonging to his father’s household. Only their children and their flocks and herds were left in Goshen.
9Chariots and horsemen also went up with him. It was a very large company.
10When they reached the threshing floor of Atad, near the Jordan, they lamented loudly and bitterly; and there Joseph observed a seven-day period of mourning for his father.
11When the Canaanites who lived there saw the mourning at the threshing floor of Atad, they said, “The Egyptians are holding a solemn ceremony of mourning.” That is why that place near the Jordan is called Abel Mizraim.
12So Jacob’s sons did as he had commanded them:
13They carried him to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre, which Abraham had bought along with the field as a burial place from Ephron the Hittite.
14After burying his father, Joseph returned to Egypt, together with his brothers and all the others who had gone with him to bury his father.
15When Joseph’s brothers saw that their father was dead, they said, “What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?”
16So they sent word to Joseph, saying, “Your father left these instructions before he died:
17‘This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.’ Now please forgive the sins of the servants of the God of your father.” When their message came to him, Joseph wept.
18His brothers then came and threw themselves down before him. “We are your slaves,” they said.
19But Joseph said to them, “Don’t be afraid. Am I in the place of God?
20You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.
21So then, don’t be afraid. I will provide for you and your children.” And he reassured them and spoke kindly to them.
22Joseph stayed in Egypt, along with all his father’s family. He lived a hundred and ten years
23and saw the third generation of Ephraim’s children. Also the children of Makir son of Manasseh were placed at birth on Joseph’s knees.
24Then Joseph said to his brothers, “I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob.”
25And Joseph made the Israelites swear an oath and said, “God will surely come to your aid, and then you must carry my bones up from this place.”
26So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt.
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